Benedicite, omnia opera Domini: A Lauds Canticle (for Pentecost)

Benedicite, omnia opera Domini is the Lauds Canticle for Sundays and Feast Days.  This version uses the Pentecost antiphon, Fontes, et omnia.  It's sung by the Schola Liturgiczna, Wyższego Seminarium Duchownego Zakonu Paulinów (The Liturgical Schola Of the Major Seminary of the Pauline Order), based in Krakow, Poland.  Their website is linked below the video, as is their Facebook page.



From the YouTube page, some information and the words to the canticle:

"Ant. 2 Fontes, et omnia. Benedicite, omnia opera Domini. Canticum Dn 3, 57 – 88. 56" w wykonaniu kleryckiej paulińskiej scholi liturgicznej. Gregorian chant - Ant. 2 Fontes, et omnia. Benedicite, omnia opera Domini. Canticum Dn 3, 57 – 88. 56.

http://www.seminarium.paulini.pl/15,Schola-liturgiczna
https://www.facebook.com/schola.wsd.osppe

Chorał gregoriański o Duchu Świętym. Gregorian Chant for the Solemnity of Pentecost. Jutrznia i Msza św. z Uroczystości Zesłania Ducha Świętego w wykonaniu Scholi Gregoriańskiej kleryków Wyższego Seminarium Duchownego Zakonu Paulinów w Krakowie.

Ant. 2 − Canticum Dn 3, 57 – 88. 56 Fontes, et omnia quae moventur in aquis, hymnum dicite Deo, alleluia.

1. Benedicite, omnia opera Domini, Domino; laudate et superexaltate eum in saecula.
2. Benedicite, angeli Domini, Domino; benedicite, caeli, Domino.
3. Benedicite, aquae omnes quae super caelos sunt, Domino; benedicite, omnes virtutes Domini, Domino.
4. Benedicite, sol et luna, Domino; benedicite, stellae caeli, Domino.
5. Benedicite, omnis imber et ros, Domino; benedicite, omnes spiritus Dei, Domino.
6. Benedicite, ignis et aestus, Domino; benedicite, frigus et aestus, Domino.
7. Benedicite, rores et pruina, Domino; benedicite, gelu et frigus, Domino.
8. Benedicite, glacies et nives, Domino; benedicite, noctes et dies, Domino.
9. Benedicite, lux et tenebrae, Domino; benedicite, fulgura et nubes, Domino.
10. Benedicite, terra Dominum; laudet et superexaltet eum in saecula.
11. Benedicite, montes et colles, Domino; benedicite, universa germinantia in terra, Domino.
12. Benedicite, fontes, Domino; benedicite, maria et flumina, Domino.
13. Benedicite, cete et omnia quae moventur in aquis, Domino; benedicite, omnes volucres caeli, Domino.
14. Benedicite, omnes bestiae et pecora, Domino; benedicite, filii hominum, Domino.
15. Benedicat Israel Domino; laudet et superexaltet eum in saecula.
16. Benedicite, sacerdotes Domini, Domino; benedicite, servi Domini, Domino.
17. Benedicite, spiritus et animae iustorum, Domino; benedicite, sancti et humiles corde, Domino.
18. Benedicite, Anania, Azaria, Misael, Domino; laudate et superexaltate eum in saecula.
19. Benedicamus Patrem et Filium cum Sancto Spiritu; laudemus et superexultemus eum in saecula.
20. Benedictus es, Domine, in firmamento caeli; et laudabilis et gloriosus et superexaltatus in saecula.

Here are the words in English, from the Book of Common Prayer (1662):

O all ye Works of the Lord, bless ye the Lord :
      praise him, and magnify him for ever.
O ye Angels of the Lord, bless ye the Lord : praise him &c.
O ye Heavens, bless ye the Lord :
O ye Waters that be above the Firmament, bless ye the Lord :
O all ye Powers of the Lord, bless ye the Lord :
O ye Sun and Moon, bless ye the Lord :
O ye Stars of Heaven, bless ye the Lord :
O ye Showers and Dew, bless ye the Lord :
O ye Winds of God, bless ye the Lord :
O ye Fire and Heat, bless ye the Lord :
O ye Winter and Summer, bless ye the Lord :
O ye Dews and Frosts, bless ye the Lord :
O ye Frost and Cold, bless ye the Lord :
O ye Ice and Snow, bless ye the Lord :
O ye Nights and Days, bless ye the Lord :
O ye Light and Darkness, bless ye the Lord :
O ye Lightnings and Clouds, bless ye the Lord :
O let the Earth bless the Lord:
     yea, let it praise him, and magnify him for ever.
O ye Mountains and Hills, bless ye the Lord : praise him, and magnify…
O all ye Green Things upon the Earth, bless ye the Lord :
O ye Wells, bless ye the Lord :
O ye Seas and Floods, bless ye the Lord :
O ye Whales, and all that move in the Waters, bless ye the Lord :
O all ye Fowls of the Air, bless ye the Lord :
O all ye Beasts and Cattle, bless ye the Lord :
O ye Children of Men, bless ye the Lord :
O let Israel bless the Lord :
O ye Priests of the Lord, bless ye the Lord :
O ye Servants of the Lord, bless ye the Lord :
O ye Spirits and Souls of the Righteous, bless ye the Lord :
O ye holy and humble Men of heart, bless ye the Lord :
O Ananias, Azarias and Misael, bless ye the Lord :

The Pentecost antiphon, sung before and after the Canticle, is this one:

Fontes, et ómnia quæ movéntur in aquis, hymnum dícite Deo, allelúja.

In English, it's:

See ye fountains, * and all that move in the waters, ascribe ye praise to God, alleluia.

More about the Benedicite, from the St. Bede Blog (in re: the Episcopal Church's 1979 Book of Common Prayer):

The Benedicite comes from one of the additions to the book of Daniel that is found in the Greek Old Testament, but not in the Hebrew version. It’s best understood as an expansion of the content and theme of Psalm 148 where all creation is called upon to worship and give glory to God. In the narrative, this is a song put into the mouth of Daniel’s three companions which they sang in the midst of the fiery furnace. As a result, sometimes this will be referred to as “the song of the three young men.” In the former prayer books, this canticle was used as the first canticle during penitential seasons when the Te Deum was suppressed. That’s not because there’s anything penitential about it—it’s one of the most joyful canticles around! Rather it’s because this was the second canticle found in the pre-Reformation prymers and Books of Hours; if the Te Deum—which was the first canticle in them—was dropped, this one was next in line. Hence, the tradition grew that the Benedicite should replace the Te Deum, and it subsequently entered and formed the prayer book tradition.

It's Daniel  3:57-88, which you can find here, in the NRSVCE.


Here's a beauty of a polyphonic composition! Herbert Sumsion's setting of the Benedicte, in B flat - written for Choral Mattins, no doubt. I like Sumsion, and I like this piece.



An interesting piece of information about the Sumsion, from the YouTube page:

From an edition of John Betjeman’s BBC radio series “Britain’s Cathedrals and their Music”, broadcast on 11 February 1966. This is the only recording in the Archive of Herbert Sumsion conducting one of his own works.

Here's Henry Purcell's gorgeous setting, also in B flat:




Ralph Vaughan Williams set this Canticle, too as have quite a number of other composers. I don't believe I've ever heard it used, but that is because Choral Mattins is becoming a rare service.

Here's Vaughan Williams' setting; it's clearly not liturgical. It's prefaced with another text, and written for orchestra and choir; it's also quite long.







 

The sung Gospel at Christmas Matins: Liber Generationis ("The book of generations")

In doing some reading after posting my last post, The sung Gospel at Epiphany Matins: Factum Est Autem ("Now it came to pass"), I found that the corresponding genealogy from Matthew is sung at the end of Matins on Christmas.    So this one comes first in the liturgical year, and may be the older custom; see below for more on this.  This is sung here by the medieval music group Sequentia.



Here is the text, taken from a parallel reading of the Vulgate and King James Versions of the Bible; I added some punctuation to the Latin:

Dominus vobiscum.
R/.  Et cum spiritu tuo.
Initium sancti evangelii secundum Mattheum.
R/.  Gloria tibi, Domine.

Liber generationis Iesu Christi filii David filii Abraham; 

Abraham genuit Isaac; Isaac autem genuit Iacob; Iacob autem genuit Iudam et fratres eius;  Iudas autem genuit Phares et Zara de Thamar; Phares autem genuit Esrom; Esrom autem genuit Aram;  Aram autem genuit Aminadab; Aminadab autem genuit Naasson; Naasson autem genuit Salmon;  Salmon autem genuit Booz de Rachab; Booz autem genuit Obed ex Ruth; Obed autem genuit Iesse; Iesse autem genuit David regem;  David autem rex genuit Salomonem ex ea quae fuit Uriae;  Salomon autem genuit Roboam; Roboam autem genuit Abiam; Abia autem genuit Asa;  Asa autem genuit Iosaphat; Iosaphat autem genuit Ioram; Ioram autem genuit Oziam;  Ozias autem genuit Ioatham; Ioatham autem genuit Achaz; Achaz autem genuit Ezechiam;  Ezechias autem genuit Manassen; Manasses autem genuit Amon; Amon autem genuit Iosiam;  Iosias autem genuit Iechoniam et fratres eius in transmigratione Babylonis;  et post transmigrationem Babylonis Iechonias genuit Salathihel; Salathihel autem genuit Zorobabel;  Zorobabel autem genuit Abiud; Abiud autem genuit Eliachim; Eliachim autem genuit Azor;  Azor autem genuit Saddoc; Saddoc autem genuit Achim; Achim autem genuit Eliud;  Eliud autem genuit Eleazar; Eleazar autem genuit Matthan; Matthan autem genuit Iacob;  Iacob autem genuit Ioseph virum Mariae, de qua natus est Iesus qui vocatur Christus.


The Lord be with you.
R/.  And with your spirit.
The beginning of the Holy Gospel according to Matthew.
R/.  Glory to you, Lord.

The book of the generation of Jesus Christ, the son of David, the son of Abraham. 

Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;  And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;  And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;  And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;  And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;  And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;  And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;  And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;  And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;  And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:  And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;  And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;  And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;  And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;  And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

Here's the Latin Sarum Christmas office from McMaster; you can find the chant score beginning on page 312 of that PDF document; the English-language version of this Office is here.  

While the melody on the Sequentia video above does not match the score in the Sarum Breviary, you can listen to the McMaster mp3 recording of Liber Generationis here, which does match up, of course, with the chant score they provide.

The melody on the video, though, is somewhat similar to the melody on the video I posted for Luke's genealogy sung at Epiphany.  I am very curious where this melody comes from and will continue to search it out, if I can. 

Once again, there is an instruction that introduces this chant after the ninth and final responsory; in English, it's:

While this final R. together with its V. and Gloria Patri. are sung, let the Deacon proceed with the Subdeacon and the Thurifer and the Taperer and the Acolyte bearing the Cross, all solemnly vested in preparation to cense the Altar. And, having received a Blessing from the Officiant in the midst of the Choir, let him approach the Pulpit for the singing of the following Gospel.

And the Te Deum is sung after the genealogy, to end the Office.


Divinum Officium does not list either of these two genealogies as part of Christmas or Epiphany Matins in its 1570 Trident versions - but the Matthew genealogy (Matt 1:1-16) is there in the "Pre-Trident Monastic" Matins of Christmas, sung after the Te Deum.   It's labeled "Initium Sancti Evangelii secundum Matthaeum" ("The beginning of the HOly Gospel according to Matthew").

In DO's "Pre-Trident Monastic" Matins of Epiphany, it's Matthew 2:1-12 that follows the Te Deum at the very end of the Office; it's labeled "Sequentia Sancti Evangelii secundum Matthaeum" ("Continuation of the Holy Gospel according to Matthew").

On its versions page, the creator of Divinum Officium wrote, about the "Pre-Trident Monastc" version:

The pre-Tridentine Monastic version is an attempt to illustrate the Benedictine Breviary, as it is described in the Regula of St. Benedict, with the exception that, for lack of resources, only 9 lessons are included for Sundays and Feasts, instead of 12 lessons. See details below.

(In his note below, just for your information (although not really relevant to this post!), is this:

Implemented pre-Tridentine Monastic changes:

• Matins starts with Domine labia and Psalm 3
  • First Nocturn is always 6 psalms.
  • First Nocturn has 3 lessons with responsories from Scriptures from November to Low Sunday, with one short lesson in summertime
  • Second Nocturn is always 6 psalms.
  • Except for Sundays and Feasts (Duplex majus, 2nd class, 1st class), the second nocturn has a scriptural capitulum with responsory only, and there is no third nocturn.
  • For Sundays and Feasts (for lack of resources, only 3 * 3 instead of 3 * 4 lessons) there are three nocturns. The third nocturn has Old Testament canticles under one antiphon.
  • There is also a responsory after the last lesson, followed by the Te Deum, the reading of the full passage of Gospel, and the short hymn "Te decet".
• Lauds starts with Psalm 66
  • Lauds has 3 psalms, a canticle and psalms 148-149-150 as one unit. Responsory is added to Capitulum.
• Prime has 4 or 3 psalms (parts). Preces, reading of the Regula and Commemoration of the dead (which was not part of Prime) is added to the office.
• Minor Hours have a psalm scheme only for Sunday, Monday and the rest of days. Capitulum is followed only by Verse.
• Vespers has 4 psalms, Responsory is added to Capitulum.
• Compline has always the same psalms without antiphons; also without Nunc dimittis)

I will check the Regula to see if this genealogy and the following verses from Matthew are in fact prescribed for Christmas and Epiphany.  Will return here to report what I find.

I did find, though, in reading about the Epiphany genealogy Factum Est Autem, these two notes:

* The Gospel from the first chapter of St. Matthew. “The Book of the generation of Jesus Christ, the Son of David, the Son of Abraham." It was solemnly sung after the ninth lesson at Matins before the midnight Mass on Christmas, the Gospels being processionally carried with lights on either side to the pulpit or the steps of the chancel. The ceremony is still carried out in many of the churches in France. The chant of the Genealogy is one of the most beautiful in the liturgy.

1‘ The “Factum est autem” is a gospel from St. Luke iii. 21. “ Now it came to pass when all the people was baptized." It was sung after the manner of the Genealogy after the ninth lesson of Matins on the night of the eve of Epiphany, and before the Te Damn.

So apparently this custom was not limited to the Sarum Office, but was also practiced in France.  This may be the source of the melody on the videos, but I still haven't found either of these genealogies listed in any of the usual chant databases.  Still looking for manuscripts and sources there, too.


The genealogies are really quite a wonderful addition to the Christmas and Epiphany Offices; I really like the way they are bookended at Christmas and Epiphany, too.   Would love to know more about the history of this, and hopeful to find out!

Here's a video of one polyphonic setting of this Gospel, without an obvious attribution.  Will try to find out more about this, too.

For the feast of St. Thomas Becket: In Rama sonat gemitus ("The sound of weeping is heard in Rama")

Here's something quite interesting for this feast day. It's a 12th century anonymous composition found in a French manuscript; its subject is Thomas Becket, the Archbishop of Canterbury who was murdered in Canterbury Cathedral on this day in 1170.




The story related in this piece is not Becket's murder, though, but his exile at the hands of King Henry II of England.  From the YouTube page:

'In Rama sonat gemitus' (The sound of weeping is heard in Rama) is an anonymous work (conductus) found in the French manuscript source Wolfenbüttel 677. Using biblical allusion, it comments directly on the exile of Thomas Becket, Archbishop of Canterbury, from England to France in 1164. Although eventually returned to England in [1170], he was murdered just a few months later. This dates In Rama sonat gemitus to the years of his exile: 1165-1170.

Here are the words, in Latin with an English translation, from CPDL:

In Rama sonat gemitus
plorante Rachel Anglie:
Herodis namque genitus
dat ipsam ignominie.
En eius primogenitus
et Joseph Cantuarie
Exulat (? - or 'si sit') fisto venditus
Egiptum colit Gallie.

A lamentation is heard in Rama:
England's Rachel weeps.
For one begotten by Herod
treats her with ignominy.
Her firstborn -
Joseph of Canterbury -
is exiled as if sold,
and lives in the Egypt of France.

- Translation by Mick Swithinbank

My friend Robert pointed out to me this CD of music "in honor of St. Thomas of Canterbury."  The liner notes for this piece on that CD say this:

This plaint for solo voice is the earliest surviving piece of music about Becket. Since it mentions his exile in France, it must date from the period 1164-1170, though it was not copied into its only extant manuscript source until much later. In the poem, Rama refers to Canterbury, Rachel to the Mother Church, Herod to Henry II, while the Joseph sold by his jealous brethren is Becket.

Pretty interesting!  I was curious about the Scriptural reference; I know it best from this verse from Matthew, where it refers to the slaughter of the innocents (which was yesterday's feast day, in fact):

A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more.

I thought it was sort of odd, though, for such a verse to be used for this purpose; the exile of an Archbishop isn't really anything like the slaughter of innocents.  So I searched some more on this theme, and found - although I hadn't remembered it - that Jeremiah had Rachel weeping, too:

Thus says the LORD: “A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more.”

And here, Rachel IS weeping for an exile:  for the exile of Israel in Babylon.  So this is the basis for In Rama sonat gemitus, referring to Thomas Becket.

(I could have realized what Matthew was doing a bit sooner by simply reading the verse prior to Matthew 2:18 above!  Here's Matthew 2:17:  "Then was fulfilled what was spoken by the prophet Jeremiah:  ".)

That leaves us with the original Rachel; did she actually weep over her children?

There seem to be at least two takes on this.  One thought is that Genesis 30:1 is one reason for Rachel to weep:

When Rachel saw that she bore Jacob no children, she envied her sister. She said to Jacob, “Give me children, or I shall die!”

Another interpretation of the reference to Rachel is that she:

....died with "sorrow" in giving birth to Benjamin (Ge 35:18, 19, Margin; 1Sa 10:2), and was buried at Ramah, near Bethlehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of her sons, the Ephraimites.

The commentators often group several of these things together, as well.  It is also true that, again according to Jeremiah (40:1), the captives were taken to Ramah as they began their journey into exile in Babylon:

The word that came to Jeremiah from the Lord after Nebuzaradan the captain of the guard had let him go from Ramah, when he took him bound in chains along with all the captives of Jerusalem and Judah who were being exiled to Babylon.  The captain of the guard took Jeremiah and said to him, “The Lord your God pronounced this disaster against this place.  The Lord has brought it about, and has done as he said. Because you sinned against the Lord and did not obey his voice, this thing has come upon you.  Now, behold, I release you today from the chains on your hands. If it seems good to you to come with me to Babylon, come, and I will look after you well, but if it seems wrong to you to come with me to Babylon, do not come. See, the whole land is before you; go wherever you think it good and right to go.

(Some commentators have also pointed out that the meaning of the word "Ramah" is "high place."  It may be that Er-ram, north of Jerusalem, is the modern-day city that was once Ramah.)

In any case, the choice of text is to symbolize Becket's exile, not his murder - which means that the Scriptural reference is to Jeremiah and not Matthew.

A Christmas Responsory: Hodie nobis caelorum Rex

Here's the beautiful 1st Responsory of Christmas Matins, sung by Coro de Monjes de la abadía de Montserrat.



From Divinum Officium, here is the text in Latin and English, from its "1570 Trident" source:

R. Hodie nobis cælórum Rex de Vírgine nasci dignátus est, ut hóminem pérditum ad cæléstia regna revocaret:
* Gaudet exercitus Angelórum: quia salus æterna humano generi appáruit.
V. Glória in excélsis Deo, et in terra pax homínibus bonæ voluntátis.
R. Gaudet exercitus Angelórum: quia salus æterna humano generi appáruit.
V. Glória Patri, et Fílio, et Spirítui Sancto.
R. Hodie nobis cælórum Rex de Vírgine nasci dignátus est, ut hóminem pérditum ad cæléstia regna revocaret: * Gaudet exercitus Angelórum: quia salus æterna humano generi appáruit.

R. This is the day whereon the King of heaven was pleased to be born of a Virgin, that He might bring back to heaven man who was lost.
* There is joy among the hosts of Angels, because eternal salvation hath appeared unto men.
V. Glory to God in the highest, and on earth peace, to men of goodwill.
R. There is joy among the hosts of Angels, because eternal salvation hath appeared unto men.
V. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. This is the day whereon the King of heaven was pleased to be born of a Virgin, that He might bring back to heaven man who was lost. There is joy among the hosts of Angels, because eternal salvation hath appeared unto men.

Here's the chant score, from the McMaster Sarum Breviary (PDF); it's a slight bit different than what the Roman Breviary does.  The latter returns to "gaudet exercitus angelorum" in the response, while the former to "Quia salus eterna."

This is what the First Nocturn of Christmas Matins looks like; this is taken from the Marquess of Bute Roman Breviary published 1908:

FIRST NOCTURN.

First Antiphon. The LORD hath said unto Me : * Thou art My Son, this day have I begotten Thee.
Psalm II.
Why do the heathen rage ? &c.
Second Antiphon. The Lord is as a bridegroom * coming out of his chamber.
Psalm XVIII.
The heavens declare, &c. 
Third Antiphon. Grace is poured into Thy lips: * therefore God hath blessed Thee for ever.
Psalm XLIV.
Mine heart is overflowing, &c.
Verse. The Lord is as a bride groom.

First Lesson.  (Isa. ix. I.)
AT the first He lightly afflicted the land of Zabulon and the land of Naphtali : and afterward did more grievously afflict the way of the sea, beyond Jordan, Galilee of the Gentiles. The people that walked in darkness have seen a great light : they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation and not increased the joy. They shall joy before Thee according to the joy in harvest, as men rejoice when they divide the spoil. For Thou hast broken the yoke of his burden, and the staff of his shoulder, and the rod of his oppressor, as in the day of Midian. For every battle of the warrior is with confused noise, and garments rolled in blood, and it shall be with burning and fuel of fire. For unto us a Child is born, and unto us a Son is given : and the government is upon His shoulder, and His name shall be called Wonderful, Counsellor, The Mighty God, The Ever lasting Father, the Prince of Peace.

First Responsory.
This is the day whereon the King of heaven was pleased to be born of a Virgin, that He might bring back to heaven man who was lost. There is joy among the hosts of Angels, because eternal salvation hath appeared unto men.
Verse.  Glory to God in the highest, and on earth peace, to men of goodwill. 
Answer. There is joy among the hosts of Angels, because eternal salvation hath appeared unto men.
Verse. Glory be to the Father, and to the Son, and to the Holy Ghost.
Answer. This is the day whereon the King of heaven was pleased to be born of a Virgin, that He might bring back to heaven man who was lost. There is joy among the hosts of Angels, because eternal salvation hath appeared unto men.

Second Lesson. (Isa. xl. i.)
COMFORT ye, comfort ye, My people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned ; for she hath received of the LORD'S hand double for all her sins. The voice of him that crieth in the wilderness : Prepare ye the way of the LORD, make straight in the desert an highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low : and the crooked shall be made straight, and the rough places plain. And the glory of the LORD shall be revealed, and all flesh shall see it together ; for the mouth of the LORD hath spoken it. The voice said, Cry. And I said : What shall I cry ? All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth and the flower fadeth, because the spirit of the LORD bloweth upon it : surely the people is grass. The grass withereth and the flower fadeth : but the word of our  Lord endureth for ever.

Second Responsory.
This day is the true peace come down unto us from heaven. This day throughout the whole world the skies drop down sweetness.
Verse. This day is the daybreak of our new redemption, of the re storing of the old, of everlasting joy.
Answer. This day throughout the whole world the skies drop down sweetness.

Third Lesson. (Isa. lii. I.)
AWAKE, awake, put on thy strength, O Zion : put on thy beautiful garments, O Jerusalem, thou city of the Holy One ! for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust, arise, sit down, O Jerusalem : loose thyself from the bands of thy neck, O captive daughter of Zion ! For thus saith the LORD : Ye have sold yourselves for nought, and ye shall be redeemed without money. For thus saith the Lord  GOD : My people went down aforetime into Egypt, to sojourn there : and the Assyrian oppressed them without cause. Now, therefore, what have I here, saith the LORD, that My people is taken away for nought ? They that rule over them do evil, saith the LORD, and My name continually every day is blasphemed. Therefore My people shall know My Name in that day : they shall know that I am He That spake, behold, it is I.

Third Responsory.
O ye shepherds, speak, and tell us what ye have seen ; who is appeared in the earth ? We saw the new-born Child, and Angels singing praise to the Lord.
Verse. Speak ; what have ye seen ? And tell us of the Birth of Christ.
Answer. We saw the new-born Child, and Angels singing praise to the Lord.
Verse. Glory be to the Father, and to the Son, and to the Holy Ghost.
Answer. We saw the new-born Child, and Angels singing praise to the Lord.

Lovely, to me, that all three Lessons are taken from Isaiah.  The fourth through sixth Lessons are taken from a Christmas sermon of Pope Leo II - and then the seventh and eighth Lessons, finally, are Luke's Nativity.  The ninth Lesson is the beautiful Prologue of John's Gospel.  Really a wonderful Feast of the Nativity Matins.

Also:  I love that second Psalm antiphon:  "The Lord is as a bridegroom * coming out of his chamber."   That's a reference to Psalm 19:5, where it refers to the Sun!  The use made here of it is terrific, though - the "chamber" being the womb of Mary.

Here's Thomas Tallis' setting of the Responsory, sung by the Taverner Consort; the chant alternates with his composition:




This manuscript page that contains Hodie nobis caelorum Rex - right at the top - comes from a Twelfth-century antiphoner from Klosterneuburg, Austria.  This is staffless chant notation, above the text:

And here's another colorful page from this Thirteenth-century Austrian Cistercian antiphoner that contains this Responsory:

Lastly, here's a closeup from a later ms (1555-ish), taken from a Cistercian antiphoner from the Abbey of Salzinnes, Namur, in the Diocese of Liège [Belgium].  That beautiful piece of art is the "h" of "hodie"! 

Here's Giotto's fresco of the Nativity, around 1310, from the lower church of San Francesco, Assisi:

Blessed Christmas to all.

An All Saints' Day Matins Responsory: Audivi vocem de caelo ("I heard a voice coming from heaven")

While searching for something recently (I don't remember what!), I came across this beautiful Taverner composition. CPDL describes it as the "8th responsory at Matins on All Saints. Source of text is Jeremiah 40:10 and Matthew 25:6."

It's a beautiful piece of alternatim:  composed melody alternating with plainchant.




Here's the full text; the translation is via CPDL at the link above.

Audivi vocem de caelo venientem: venite omnes virgines sapientissime;
oleum recondite in vasis vestris dum sponsus advenerit.
Media nocte clamor factus est: ecce sponsus venit.

I heard a voice coming from heaven: come all wisest virgins;
fill your vessels with oil, for the bridegroom is coming.
In the middle of the night there was a cry: behold the bridegroom comes.

Whenever I come across a new work sourced from the Breviary, I check Divinum Officium to see where the original chant came from, and learn more about its context - and also sometimes to get a translation.

This time, the responsory wasn't there - at least, not in this form.  The "Trident 1570" version of the Breviary at Divinum Officium has this for the 8th Responsory:

R. Media nocte clamor factus est:
* Ecce sponsus venit, exíte obviam ei.
V. Prudéntes vírgines, aptate vestras lámpades.
R. Ecce sponsus venit, exíte obviam ei.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ecce sponsus venit, exíte óbviam ei. 

Translated there as:

R. At midnight there was a cry made:
* Behold, the Bridegroom cometh, go ye out to meet him.
V. Trim your lamps, O ye wise virgins.
R. Behold, the Bridegroom cometh, go ye out to meet him.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Behold, the Bridegroom cometh, go ye out to meet him.

None of the other versions of the Breviary (Pre-Trident Monastic, Trident 1910, etc.) had the Audivi vocem incipit, either.  

But, several other composers - Tallis, Duarte Lobo, Shepherd - had also set the Audivi vocem version of the responsory, so I knew it existed somewhere at that time.   Checking the Sarum Breviary at McMaster.ca (PDF) solved the problem; there it was, as the 8th Responsory at Matins of All Saints.

Here's the score from that PDF; you can follow along with the chant sections of the Taverner piece and see how it sounded.

Here is Thomas Tallis' setting, sung by the wonderful New York Polyphony:

Not quite sure about Jeremiah as a source, though!  That's this:

As for me, behold, I will dwell at Mizpah, to serve the Chaldeans, which will come unto us: but ye, gather ye wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken.

Seems a bit tenuous, to me.  But, I will look further at this; I'm interested in its Advent-ish them anyway, and why that shows up here.  Also quite interesting is that so many composers set this rather obscure - although very beautiful - responsory; would like to find out more about that, too.

The Pentecost Offertory: Confirma Hoc Deus ("Stablish the thing, O God")

This version is sung by Cantarte Regensburg:



The text is taken from Psalm 67:29b-30 (Vulgate):

Confirma hoc Deus, quod operatus es in nobis;
A templo tuo quod est in Jerusalem, tibi offerent Reges munera.
Alleluia. 

Stablish the thing, O God, that thou hast wrought in us,
For thy temple's sake at Jerusalem: so shall kings bring presents unto thee.
Alleluia.

Here's the chant score:

William Byrd, among others, set this text. Here's his setting, sung by the Gloriana Ensemble:




The same text (although without the final clause) is used for the Antiphon sung at Confirmation:

"When all are confirmed, the Bishop washes his hands while the following is sung:" - Liber Usualis, 1961; Administration of Confirmation.

Here's a page from the De la Salle Hymnal; this looks to me like a congregational setting of the same antiphon:

And don't forget to read Full Homely Divinity's Pentecost entry!


Here are links to all the propers on the day, from the Benedictines of Brazil:

Dominica Pentecostes ad Missam in die

Introitus:  Spiritus Domini (cum Gloria Patri)(5m07.0s - 4798 kb)  view score
Alleluia: Emitte Spiritum tuum (1m55.4s - 1806 kb)  view score
Alleluia: Veni, Sancte Spiritus (2m02.9s - 1922 kb)  view score
Sequentia: Veni, Sancte Spiritus (2m29.7s - 2341 kb)  view score
Offertorium: Confirma hoc, Deus (1m35.3s - 1491 kb)  view score
Communio: Factus est repente (1m16.3s - 1195 kb)  view score
Ad dimittendum populum: Ite missa est (28.7s - 451 kb)  view score

And here are Chantblog posts on the Pentecost propers:

• The Introit for the Day of Pentecost: Spiritus Domini ("The Spirit of the Lord")
• Alleluia, Emitte Spiritum Tuum ("Send forth Thy Spirit") - an Alleluia for Pentecost
• Alleluja, Veni Sancte Spiritus ("Come Holy Spirit"), the second Alleluia for Pentecost
• The Pentecost Sequence (Veni, Sancte Spiritus)
• The Pentecost Offertory: Confirma Hoc Deus ("Stablish the thing, O God")
• The Communion Song for Pentecost:  Factus est repente de caelo sonus ("Suddenly there came a sound from heaven")
• The Sarum Pentecost Office

Here's a piece of Pentecost art, from the well-known Book of Hours Les Très Riches Heures du duc de Berry, Folio 79r - Pentecost the Musée Condé, Chantilly.  

Epiphany Matins: Tria sunt munera ("Three are the gifts")

Tria sunt munera ("Three are the gifts") is the 6th Responsory of Mattins of Epiphany in the Sarum Breviary; it is also sung as a Responsory at Vespers.    Here it's sung by Gregoriana, a vocal group hailing from Košice, Slovakia.



This is the text in Latin, with an English translation, from Divinum Officium:

R. Tria sunt munera pretiosa, quae obtulerunt Magi Domino in die ista, et habent in se divina mysteria:
* In auro, ut ostendatur Regis potentia: in thure, Sacerdotem magnum considera: et in myrrha, Dominicam sepulturam.
V. Salutis nostrae auctorem Magi venerati sunt in cunjibulis, et de thesauris suis mysticas ei munerum species obtulerunt.
R. In auro, ut ostendatur Regis potentia: in thure, Sacerodtem magnum considera: et in myrrha, Dominicam sepulturam.

R. There are three precious gifts which the wise men offered unto the Lord on this day, and they speak a mystery of the things of God,
* Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.
V. The wise men worshipped the Captain of our Salvation, as He lay in the manger, and when they had opened their treasures, they presented unto Him mystic gifts.
R. Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying. 

Here's the score, from the wonderful McMaster University Sarum Chant site:

As you can see from the Latin / English text above, I also found this Responsory used on Epiphany at Divinum Officium - but only in the early, "pre-Trident monastic" listing for Epiphany Mattins and not in any other version.  (It was not, seemingly, used at Vespers in the pre-Trident Breviary, either.)  The Responsory apparently disappeared after Trent, and it would be interesting to compare the various versions to see what happened at that point.  Perhaps some other emphasis became more important at the Feast of the Epiphany; I will see what I can find in that regard.

Here's a video of Juan Esquivel Barahona's (ca.1563 — after 1613) setting of a much shorter section of the text; it's only the first section of the first line, ending with the word "Domino."  The excellent singers are the Ensemble Corund.




I'm interested, too, in the idea of the three "mystic gifts" as symbols, an idea found explicitly stated in the Responsory:  "Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying."  This, too, is obviously an old idea - one whose lineage I'd like to trace!  Will give a try, and will come back to edit this depending on what I find.

You find this idea expressed in the hymn "We Three Kings," of course, although less explicitly - and  I'd never really understood those words anyway.   Perhaps the song was too familiar - or perhaps nobody ever sang the "myrrh" verse!  Then a few years ago I heard Peter Warlock's Christmas carol, "Bethlehem Down," where it's much more explicit, and I was really struck by the thought.   Here's that one, sung by The Choir of Westminster Cathedral:



The text:

"When He is King we will give Him the King's gifts:
Myrrh for its sweetness, and gold for a crown,
Beautiful robes," said the young girl to Joseph,
Fair with her first-born on Bethlehem Down.

Bethlehem Down is full of the starlight,
Winds for the spices, and stars for the gold,
Mary for sleep, and for lullaby music,
Songs of a shepherd by Bethlehem fold.

When He is King, they will clothe Him in grave-sheets,
Myrrh for embalming, and wood for a crown,
He that lies now in the white arms of Mary,
Sleeping so lightly on Bethlehem Down.

Here He has peace and a short while for dreaming,
Close-huddled oxen to keep him from cold,
Mary for love, and for lullaby music,
Songs of a shepherd by Bethlehem Down.

Here's something pretty interesting that I've never seen before.  It's labeled "Adoration of the Magi. Panel from a Roman sarcophagus, 4th century CE. From the cemetery of St. Agnes in Rome."  (Photo credit: Jastrow.)

Reminds me quite a lot of this later work, labeled 'Basilica of Sant'Apollinare Nuovo in Ravenna, Italy: The Three Wise Men" (named Balthasar, Melchior, and Gaspar). Detail from: "Mary and Child, surrounded by angels", mosaic of a Ravennate italian-byzantine workshop, completed within 526 AD by the so-called "Master of Sant'Apollinare".'  (Photo credit:  Nina-no.)

Blessed Feast of the Epiphany.

A Lauds antiphon for the Vigil of the Epiphany: O Admirabile Commercium ("O Wondrous Exchange")

This is a recording of the single - in the Sarum breviary, anyway - Psalm antiphon at Lauds of the Vigil of Epiphany, which is today.  It's very beautiful, and sung here by the Schola Gregoriana Del Coro Paer:




The text, from CPDL, is this:

O admirabile commercium!
Creator generis humani,
animatum corpus sumens,
de Virgine nasci dignatus est:
et procedens homo sine semine,
largitus est nobis suam Deitatem.

O wondrous exchange:
the Creator of humankind,
taking upon him a living body,
vouchsafed to be born of a Virgin
and, without seed, becoming a man,
hath made us partakers of his Divinity.

Here's the chant score:

The Psalm sung on the recording is not the one for Lauds of the Vigil of Epiphany; it's instead the first Psalm at 2nd Vespers of the Circumcision: Psalm 110, Dixit Dominus.  That's because this antiphon is used on that day for that Psalm in the Roman Breviary.  In the Sarum, however, the Psalm prescribed to follow this antiphon is Psalm 93, Dominus Regnavit ("The Lord is King").

Many of the days of the Twelve Days of Christmas are also feasts in their own right:  December 26 is St. Stephen; December 27th is Holy Innocents; December 28th is St. John Evangelist, and so on.   As a result, there are numerous Octave days within the Twelve Days as well - and sometimes the Octave Days are feasts in their own right, too!  For example. Circumcision (also called Holy Name) is the Octave of Christmas - a big day.  (Octave days are the days eight days after a major feast, counting inclusively the first and last days, and bring that feast's eight-day "season" or celebration to a close.)

So there are numerous overlaps and recapitulations going on in the Breviary; chants are often repeated on the octave days of their feasts, and there are many intertwining themes happening in this period.   The Vigil of Epiphany seems to be celebrated as kind of a mini-octave of Circumcision in the Sarum Breviary.  For instance, the first three Matins Responsories on Circumcision are repeated at the Vigil of Epiphany, but at the tail end of Matins (in, more or less, the last three spots).

And this antiphon, and its Psalm, are sung exactly in the same way at Lauds of Circumcision.

This is very interesting to me, and at some point I'll have to go through the Breviary to see exactly where the duplications occur - there are many! - and see what patterns may exist.

Meantime, here is Thomas Stolzer's (c.1480–1526) gorgeous setting of the chant text; I'd never heard it before today.   It's sung expertly and beautifully by the choir of Christ Church, New Haven CT.




Epiphany tomorrow!  Here's Full Homely Divinity's Epiphany page, which you really should not miss:  20 + C + M + B + 16.

Chistmas Day Matins: Sancta et immaculata virginitas ("Holy and spotless Virgin")

Sancta et immaculata virginitas is the sixth responsory of Christmas Matins, but as CPDL notes, it is "frequently used for Marian feasts as well."  It's sung here by Ensemble Officium:



Here's the text in Latin and English, from Divinum Officium:

R. Sancta et immaculata virginitas, quibus te laudibus efferam nescio: * Quia quem coeli capere non poterant, tuo gremio contulisti. V. Benedicta tu in mulieribus, et benedictus fructus ventris tui. R. Quia quem coeli capere non poterant, tuo gremio contulisti. V. Glória Patri, et Fílio, * et Spirítui Sancto. R. Quia quem coeli capere non poterant, tuo gremio contulisti.

R. O Mary, how holy and how spotless is thy virginity! I am too dull to praise thee! * For thou hast borne in thy breast Him Whom the heavens cannot contain. V. Blessed art thou among women, and blessed is the fruit of thy womb. R. For thou hast borne in thy breast Him Whom the heavens cannot contain. V. Glory be to the Father, and to the Son, * and to the Holy Ghost. R. For thou hast borne in thy breast Him Whom the heavens cannot contain.

See it here, too, in the Bute translation-Winter edition of the Roman Breviary (1908).

And sure enough, you find the same text as the Responsory after the first reading of "Matins of the Virgin," at medirvalist.net's Hypertext Book of Hours.

Here's the chant score, from the Liber Usualis 1961:

This Responsory contains one of those rare extra-Biblical citations; I'm trying to find the origin of the notion that "The highest heavens cannot contain God whom you carried in your womb"; that is an old idea.  But I haven't been able to pin down the coiner of that phrase so far; will return to edit this when I do.  It's a quite beautiful thought, and one of the reasons I wanted to post on this chant today. 

[EDIT:  This cite may belong to Augustine, who said in Sermon 184, on the Nativity:  “He who sustains the world lay in a manger, a wordless Child, yet the Word of God. Him whom the heavens do not contain the bosom of one woman bore.  She ruled our King; she carried Him in whom we exist; she fed our Bread.” And in fact, it's not totally extra-biblical anyway;  Auggie was clearly riffing on 1 Kings 8:27 (or its clone, 2 Chronicles 6:18):  "But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you...." ]

Several other composers have set this text; here's Gabrieli's:




A blessed Christmas to all.

Aspiciens a longe ("I look from afar")

Aspiciens a longe is the First Mattins Responsory for the first Sunday in Advent.   Here's a beautiful chant version sung by "Ensemble Officium."



Here are the words, in Latin and English, from the CPDL page about this piece:

Use of Sarum, Latin text

R Aspiciens a longe,

ecce video Dei potentiam venientem:
et nebulam totam terram regentem.
† Ite obviam ei et dicite
‡ nuncia nobis si tu es ipse
†† qui regnaturus es
‡‡ in populo Israel.
V Quique terrigene et filii hominum: simul in unum dives et pauper. †
V Qui regis Israel intende: qui deducis velut ovem Joseph. ‡
V Excita Domine Potentiam tuam et veni: ut salvos factias nos. ††
V Gloria Patri et Filio: et Spiritui Sancto. ‡‡ R
 

As used in Carols for Choirs 2, English text

R I look from afar:
and lo, I see the power of God coming,
and a cloud covering the whole earth.
† Go ye out to meet him and say:
‡ Tell us, art thou he that should come
†† to reign over thy people Israel?
V High and low, rich and poor, one with another. †
V Hear, O thou shepherd of Israel, thou that leadest Joseph like a sheep. ‡
V Stir up thy strength, O Lord, and come. ††
V Glory be to the Father, and to the Son, and to the Holy Ghost. R

Here's another chant recording, sung by the "Choeur des Moniales cisterciennes de Boulaur et Rieunette."   It's also quite beautiful:




This is "a setting in English, based on a Nunc dimittis by Palestrina," sung by the Choir of Kings' College Cambridge.  It's quite well-known and is used by many Anglican and Episcopal churches on the first Sunday in Advent:



Again, here are the words in Latin and English from that page:

Use of Sarum, Latin text

R Aspiciens a longe,

ecce video Dei potentiam venientem:
et nebulam totam terram regentem.
† Ite obviam ei et dicite
‡ nuncia nobis si tu es ipse
†† qui regnaturus es
‡‡ in populo Israel.
V Quique terrigene et filii hominum: simul in unum dives et pauper. †
V Qui regis Israel intende: qui deducis velut ovem Joseph. ‡
V Excita Domine Potentiam tuam et veni: ut salvos factias nos. ††
V Gloria Patri et Filio: et Spiritui Sancto. ‡‡ R
 

As used in Carols for Choirs 2, English text

R I look from afar:
and lo, I see the power of God coming,
and a cloud covering the whole earth.
† Go ye out to meet him and say:
‡ Tell us, art thou he that should come
†† to reign over thy people Israel?
V High and low, rich and poor, one with another. †
V Hear, O thou shepherd of Israel, thou that leadest Joseph like a sheep. ‡
V Stir up thy strength, O Lord, and come. ††
V Glory be to the Father, and to the Son, and to the Holy Ghost. R

Here's some stuff of interest from the Wikipedia entry for Responsory:

The most general definition of a responsory is any psalm, canticle, or other sacred musical work sung responsorially, that is, with a cantor or small group singing verses while the whole choir or congregation respond with a refrain. However, this article focuses on those chants of the western Christian tradition that have traditionally been designated by the term responsory. In the Roman Rite and rites strongly influenced by it, such as the pre-reformation English rite and the monastic rite of the Rule of St. Benedict, these chants ordinarily follow readings^[1]:61[2] at services of the Divine Office (also called the Liturgy of the Hours); however, they have also been used as processional chants.^[1]:91
A responsory has two parts: a respond (or refrain), and a verse.^{[3]:181–182,331} Methods of performance vary, but typically the respond will be begun by the cantor then taken up by the entire choir. The verse is then sung by a cantor or a small group; or the verse can be begun by the cantor and continued by the entire choir.^{[3]:196–198} The chant concludes with a repetition of all or part of the respond. Sometimes the second repetition of the respond is followed by a half-doxology, Gloria Patri et Filio et Spiritui Sancto, sung by the cantor, followed in turn by a third repetition of all or part of the respond.

That same article elaborates on Aspiciens a longe, as well:

Most responsories have a single verse, but a few have multiple verses.^{[3]:184–185} One of the most famous of the latter is the responsory Aspiciens a longe, sung on the first Sunday of Advent after the first reading in the night office of the Latin secular (non-monastic) rite. The version that was sung in the medieval rite of Salisbury cathedral was worded as follows:^[5]

Respond: Aspiciens a longe et ecce video Dei potentiam venientem et nebulam totam terram tegentem. Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (I look from afar, and behold I see the power of God coming, and a cloud covering the whole earth. Go out to meet him and say, tell us if you are the one who is to reign over the people of Israel.)

1st verse (sung by a boy) Quique terrigenae et filii hominum simul in unum dives et pauper (Whoever are earth-born, the sons of men, together in one rich and poor)
Partial respond (sung by the choir) Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (Go out to meet him and say, tell us if you are the one who is to reign over the people of Israel.)

2nd verse (sung by a boy) Qui regis Israel intende, qui deducis velut ovem Joseph (Hear, O shepherd of Israel, who leadest Joseph like a sheep)
Partial respond (sung by the choir) Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (Tell us if you are the one who is to reign over the people of Israel.)

3rd verse (sung by a boy) Excita Domine potentiam tuam et veni ut salvos facias nos (Stir up your power O Lord and come that you may save us)
Partial respond (sung by the choir) Qui regnaturus es in populo Israel. (O you who are to reign over the people of Israel.)

Half-doxology (sung by all three boys) Gloria Patri et Filio et Spiritui Sancto (Glory be to the Father and to the Son and to the Holy Ghost)
Partial respond (sung by the choir) In populo Israel. (In the people of Israel.)

The three boys then sang Aspiciens a longe whereupon the choir took up the full respond: et ecce video Dei potentian venientem et nebulam totam terram tegentem. Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (I look from afar, and behold I see the power of God coming, and a cloud covering the whole earth. Go out to meet him and say, tell us if you are the one who is to reign over the people of Israel.)

This responsory, Aspiciens a longe, has become familiar in the English-speaking world in an arrangement published in the second volume of Carols for Choirs edited by David Willcocks and John Rutter,^[6] where it is given the title "Matin Responsory", and is set to music adapted from a setting by Giovanni Pierluigi da Palestrina of the Nunc dimittis (free score of the Nunc dimittis here on CPDL) - and not of the Magnificat as stated by the editors. The structure of the Willcocks/Rutter arrangement, however, differs somewhat from what is shown above since it does not repeat the refrain after each verse in the traditional English way. For example, in the traditional English form (shown above) after the first verse, the choir sings all the words of the refrain from ite obviam ei to the end. In the Willcocks/Rutter arrangement, on the other hand, after the first verse the choir sings (in English translation) only the portion of the refrain corresponding to the Latin words ite obviam ei et dicite.

And this is from the services of Mattins itself for the first Sunday in Advent, and from the "Trident 1570" version at Divinum Officium:

R. Aspíciens a longe, ecce video Dei poténtiam veniéntem, et nébulam totam terram tegéntem. * Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, * Qui regnatúrus es in pópulo Israël.
V. Quique terrígenæ, et fílii hóminum, simul in unum dives et pauper. Ite obviam et, et dícite.
V. Qui regis Israël, inténde, qui dedúcis velut ovem Joseph. Núntia nobis, si tu es ipse.
V. Tóllite portas, príncipes, vestras, et elevámini portæ æternáles, et introíbit Rex glóriæ. Qui regnatúrus es in pópulo Israël.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Aspíciens a longe, ecce video Dei poténtiam veniéntem, et nébulam totam terram tegéntem. * Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, * Qui regnatúrus es in pópulo Israël.

 R. I look from afar, and behold I see the Power of God, coming like as a cloud to cover the land with the hosts of his People: * Go ye out to meet him and say: * Tell us if thou art he, * That shalt reign over God's people Israel.
V. All ye that dwell in the world, all ye children of men, high and low, rich and poor, one with another. Go ye out to meet him and say.
V. Hear, O thou Shepherd of Israel, thou that leadest Joseph like a sheep. Tell us if thou art he.
V. Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. That shalt reign over God's people Israel.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. I look from afar, and behold I see the Power of God, coming like as a cloud to cover the land with the hosts of his People: * Go ye out to meet him and say: * Tell us if thou art he, * That shalt reign over God's people Israel.

I haven't found a chant score for this so far; still looking.  EDIT:  I did finally find it, in the Liber Hymnarius:

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

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

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

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

Blessed Advent to all!

The Introit for the Solemnity of Christ the King: Dignus Est Agnus ("Worthy is the Lamb")

Sung here by the Schola of the Vienna Hofburgkapelle:




The text is taken from Revelation 5, vv 12, 1, and 6; the Psalm verse comes from Psalm (71/)72.  Here's the Latin and an English translation:

Dignus est Agnus,
qui occísus est accípere virtútem,
et divinitátem, et sapiéntiam, et fortitúdinem, et honórem. 
Ipsi glória et impérium in saécula saeculórum.   
Ps:  Déus, judícium túum Régida: et justítiam túam Fílio Régis.

The Lamb that was slain
is worthy to receive power
and divinity and wisdom and strength and honour;
to Him be glory and empire for ever and ever. 
Ps:  Give to the King, O God, Thy justice, and to the King's Son Thy judgment.

Here's the chant score:

I'm interested to know where this chant has come from, since Christ the King is a new feast day, instituted in 1925 by Pope Pius XI  in his encyclical Quas primas.   Will investigate a bit and return to post what I find.

Although Anglicans do not officially celebrate the Feast of Christ the King this Sunday (on our Calendar, it's simply "The Last Sunday After Pentecost"), many of us do observe it anyway - and the Collect for the day is a breathtakingly beautiful and Kingly one:

Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

And the readings for today, Year B in the 3-year Calendar, are absolutely wonderful - kingly, too, and spooky and apocalyptic (as befits this time of year): 

Daniel 7:9-10, 13-14

As I watched,

thrones were set in place,

and an Ancient One took his throne,

his clothing was white as snow,

and the hair of his head like pure wool;

his throne was fiery flames,

and its wheels were burning fire.

A stream of fire issued

and flowed out from his presence.

A thousand thousands served him,

and ten thousand times ten thousand stood attending him.

The court sat in judgment,

and the books were opened.

As I watched in the night visions,

I saw one like a human being

coming with the clouds of heaven.

And he came to the Ancient One

and was presented before him.

To him was given dominion

and glory and kingship,

that all peoples, nations, and languages

should serve him.

His dominion is an everlasting dominion

that shall not pass away,

and his kingship is one

that shall never be destroyed. 

Psalm 93     Page 722, BCP
Dominus regnavit

1 The LORD is King;
he has put on splendid apparel; *
the LORD has put on his apparel
and girded himself with strength.

2 He has made the whole world so sure *
that it cannot be moved;

3 Ever since the world began, your throne has been established; *
you are from everlasting. \

4 The waters have lifted up, O LORD,
the waters have lifted up their voice; *
the waters have lifted up their pounding waves.

5 Mightier than the sound of many waters,
mightier than the breakers of the sea, *
mightier is the LORD who dwells on high.

6 Your testimonies are very sure, *
and holiness adorns your house, O LORD,
for ever and for evermore.


Revelation 1:4b-8

Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.

Look! He is coming with the clouds;

every eye will see him,

even those who pierced him;

and on his account all the tribes of the earth will wail.

So it is to be. Amen.
"I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty."


John 18:33-37

Pilate entered the headquarters again, summoned Jesus, and asked him, "Are you the King of the Jews?" Jesus answered, "Do you ask this on your own, or did others tell you about me?" Pilate replied, "I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?" Jesus answered, "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here." Pilate asked him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice."

(It's not really so strange, then, that this Sunday - the last before Advent - has been referred to in the Evangelical Church of Sweden as "the Sunday of Doom"!)

There is no set of historic lectionary readings for today, because this is a new feast.  However, according to this page, the historic Lutheran lectionary for today ("the last Sunday") consists of these readings, which are mostly about the Last Things as well:  Isaiah's "New Creation," Thessalonians 5 ("For you yourselves know very well that the day of the Lord will come like a thief in the night."), and the Parable of the Ten Bridesmaids.   (It appears that the old Catholic and Anglican lectionaries did not provide for "the Last Sunday," but merely used the readings for the appropriate Sunday After Trinity.  I must say I like the Lutheran and current "Christ the King Sunday" arrangement better.)

Because truly, this is one of my favorite Sundays of the year.  Here's the opening hymn we had today:



That video is from an Eastertide Service in Wales; we naturally didn't have a cast of thousands or cymbals or a trumpet section this morning. But take a look at these words for an idea of how really great this hymn is:

1 Crown him with many crowns,
the Lamb upon his throne;
Hark! how the heavenly anthem drowns
all music but its own;
awake, my soul, and sing of him
who died for thee,
and hail him as thy matchless King
through all eternity.

2 Crown him the Son of God
before the worlds began,
and ye, who tread where he hath trod,
crown him the Son of man;
who every grief hath known
that wrings the human breast,
and takes and bears them for his own,
that all in him may rest.

3 Crown him the Lord of life,
who triumphed over the grave,
and rose victorious in the strife
for those he came to save;
his glories now we sing,
who died, and rose on high,
who died, eternal life to bring,
and lives that death may die.

4 Crown him of lords the Lord,
who over all doth reign,
who once on earth, the incarnate Word,
for ransomed sinners slain,
now lives in realms of light,
where saints with angels sing
their songs before him day and night,
their God, Redeemer, King.

5 Crown him the Lord of heaven,
enthroned in worlds above;
crown him the King,to whom is given,
the wondrous name of Love.
Crown him with many crowns,
as thrones before him fall,
crown him, ye kings, with many crowns,
for he is King of all.

We had two other great Kingly hymns, today, too - one I'd never heard before.  Will come back later to post on them.

Here's a list of all the chant propers for this day, from ChristusRex.org:

Sollemnitatis
Domini Nostri Iesu Christi
Universorum Regis
Introitus: Apoc. 5, 12 et 1, 6; Ps. 71 Dignus est Agnus (3m34.5s - 3355 kb) score
Graduale: Ps. 71, 8. V. 11 Dominabitur (2m33.3s - 2399 kb) score
Alleluia: Dan. 7, 14 Potestas eius (3m10.7s - 2983 kb) score
Offertorium: Ps. 2, 8 Postula a me (1m20.3s - 1259 kb) score
Communio:
                   (anno A) Mt. 25, 40.34 Amen dico vobis: quod uni (not yet available)
                    Ps. 28, 10b.11b Sedebit Dominus (43.5s - 683 kb) score

 Other Chantblog posts for this day include:

• The Introit for the Solemnity of Christ the King: Dignus Est Agnus ("Worthy is the Lamb")...
• The Gradual for the Feast of Christ the King: Dominabitur A Mari Usque Ad Mare

Here's "Worthy is the Lamb" and "Amen" - the last two movements - from Handel's Messiah:




This is the central figure from Van Eyck's Ghent Altarpiece: