Chanticleer: The Huron Carol

Chanticleer - Huron Carol - YouTube



Blessed Christmas to all....

O Virgo Virginum (December 23)

The final Great "O" Antiphon, O Virgo Virginum ("O Virgin of Virgins") is sung tonight at Evensong.

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.

Below is a Latin version of the Magnificat:



If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

Blessed Christmas to all.

O Emmanuel (December 22)

O Emmanuel is the Antiphon upon Magnificat for tonight at Vespers:

O Emmanuel, our King and Lawgiver, Desire of all nations and their Salvation: Come and save us, O Lord our God.

Below is a Latin version of the Magnificat:


The text of the Magnificat comes from Luke 1:

"My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever."

If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

Here's a video of the wonderful Clare College Choir, singing "O Come, O Come, Emmanuel," the hymn that grew out of the "O Antiphons."


They're using a different set of words than the ones I know:

O come, O come, Emmanuel! Redeem thy captive Israel That into exile drear is gone, Far from the face of God's dear Son.

Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel.

O come, thou Branch of Jesse! draw The quarry from the lion's claw; From the dread caverns of the grave, From nether hell, thy people save.

Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel.

O come, O come, thou Dayspring bright! Pour on our souls thy healing light; Dispel the long night's lingering gloom, And pierce the shadows of the tomb.

Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel.

O Come, thou Lord of David's Key! The royal door fling wide and free; Safeguard for us the heavenward road, And bar the way to death's abode.

Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel.

O come, O come, Adonai, Who in thy glorious majesty From that high mountain clothed in awe, Gavest thy folk the elder Law.

Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel.

O Rex Gentium (December 21)

Anglicans sing O Rex Gentium ("O King of the Nations") tonight as the Antiphon upon Magnificat.  (If they're not singing an Antiphon in the honor of St. Thomas, whose feast day it is today, that is.)

O King of Nations, and their Desire; the Cornerstone, who makest both one: Come and save mankind, whom thou formedst of clay.

Below is a Latin version of the Magnificat itself:


The text of the Magnificat comes from Luke 1:

"My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever."

If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

The "cornerstone" referred to in this antiphon has many Scriptural sources. Likely the first, and very influential, mention is found in Psalm 118:22:

The stone which the builders rejected Has become the chief corner stone.

Isaiah 28:6 talks, too, of a "cornerstone":

Therefore thus says the Lord GOD, “Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘Whoever believes will not be in haste.’

Matthew 21:42 refers back to the Psalm (as do Mark and Luke in their Gospels):

Jesus said to them, “Have you never read in the Scriptures: “‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’?

The same reference to the Psalm is found in Acts 4:11, as Peter and John talk to the Sanhedrin:

This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone.

And Paul harkens back to the Isaiah - but with a Pauline twist, adding in a bit of text from Isaiah 8:14! - in Romans 9:33:

As it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.”

O Oriens (December 20)

The Great "O" Antiphon O Oriens ("O Dayspring") is sung tonight as the Antiphon upon Magnificat.

O Day-Spring, Brightness of the Light everlasting, and Sun of righteousness: Come and enlighten them that sit in darkness and in the shadow of death.

Below is a Latin version of the Magnificat itself.



The text comes from Luke 1:

"My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
for he who is mighty has done great things for me,
and holy is his name.
And his mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
and exalted those of humble estate;
he has filled the hungry with good things,
and the rich he has sent away empty.
He has helped his servant Israel,
in remembrance of his mercy,
as he spoke to our fathers,
to Abraham and to his offspring forever."

If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

Oriens is Latin for "East" - and also refers to "the Morning Star" (either Venus, or perhaps the sun). The text most likely comes from Revelation 22:16, part of the "epilogue" of the book and one of the very last verses in the Bible:

12 “Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done. 13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

14 “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. 15 Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.

16 “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.”

17 The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.

18 I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. 19 And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.

20 He who testifies to these things says, “Yes, I am coming soon.”

Amen. Come, Lord Jesus.

21 The grace of the Lord Jesus be with God’s people. Amen.

More about the Great "O" Antiphons, from the website "The Hymns and Carols of Christmas":

The antiphons date back at least to the reign of Charlemagne (771-814), and the 439 lines of the English poem Christ, by Cynewulf (c. 800), are described as a loose translation and elaboration of the Antiphons.  One source stated that Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time.  Julian reports that two 11^th century copies can be found in manuscripts in the British Museum and the Bodleian. The usage of the "O Antiphons" was so prevalent in monasteries that the phrases, "Keep your O" and "The Great O Antiphons" were common parlance.

At least two — and up to five — additional verses were later added to the original seven.   However, it is clear that these seven were designed as a group, since their initial letters (ignoring the 'O' that precedes each line) spell out the reverse acrostic 'SARCORE' — 'ero cras', that is, "I shall be [with you] tomorrow."

According to some sources, by the 12th or 13^th century, but no later than the eighteenth century, five of the verses had been put together to form the verses of a single hymn, with the refrain "Gaude, gaude, Emmanuel nascetur pro te, Israel" ("Rejoice! Rejoice! Emmanuel; Shall come to thee, O Israel") (there was no refrain in the original Latin chant). The earliest known metrical form of the "O" Antiphons was a Latin version in an Appendix of Psalteriolum Cantionum Catholicarum, (Cologne, 1710, from the Tridentine rite).

In 1851, it was translated by and published in Rev. John Mason Neale’s Medieval Hymns. The original title was "Draw nigh, draw nigh! Immanuel." It was revised and published in 1854 in Neale and Thomas Helmore’s second edition of Hymnal Noted with the more familiar "O Come, O Come Emmanuel." "Emmanuel" (or "Immanuel") is the name of the Messiah as prophesied by the Old Testament prophet, Isaiah (see Isaiah 7:14, quoted in Matthew 1:23). There have been numerous other translations, notably by Thomas Alexander Lacey and Henry Sloane Coffin.

English prose translations are by Cardinal John Henry Newman from Tracts for the Times, No. 75 (Vol.3), pp. 183, 206-207, as quoted by Alfred S. Cook, The Christ Of Cynewulf, pp. 71-72. "Alternate Prose Translations" are also provided; translator unknown.

Scriptural citations from Fr. William Saunders, "What Are the ’O Antiphons’?" (and also under the title "A Seven-Fold Announcement"), and Cook, The Christ of Cynewulf, pp. 72-114.

O Clavis David (December 19)

O Clavis David ("O Key of David") gets sung tonight as the Antiphon upon Magnificat.

O Key of David, and 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.

Below is a Latin version of the Magnificat itself.



That text comes from Luke 1:

"My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever."

If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

The text for this antiphon is found in two places in the Scriptures: Isaiah 22 and Revelation 3:

Isaiah 22:22: And the Key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

Revelation 3:7: And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth....

Clearly, the Revelation passage is a direct quoting of the Isaiah; I am not yet certain of the significance of the phrase in either case, however.

O Radix Jesse (December 18)

Tonight's Great "O" Antiphon sung before and after the Magnificat is O Radix Jesse (O Root of Jesse).

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.

Below is a Latin version of the Magnificat itself.


The text comes from Luke 1:

"My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever."

If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

The text for this Antiphon comes primarily from Isaiah. The "root of Jesse" is a reference to Isaiah 11 - and the wonderful "kings shall shut their mouths" comes from the haunting "Suffering Servant" passages in Isaiah 52-53:

Behold, my servant shall act wisely;
he shall be high and lifted up,
and shall be exalted.
As many were astonished at you—
his appearance was so marred, beyond human semblance,
and his form beyond that of the children of mankind—
so shall he startle many nations;
kings shall shut their mouths because of him;
for that which has not been told them they see,
and that which they have not heard they understand.

O Adonai (December 17)

Tonight, the Great "O" Antiphon sung before and after the Magnificat is O Adonai:

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.

Below is a Latin version of the Magnificat itself:


The text comes from Luke 1:

"My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever."

If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

About the word Adonai ('literally "my Lord," the plural form of Adon, that is, "Lord" or "Lordship"'), from the Jewish Encyclopedia:

This word occurs in the Masoretic text 315 times by the side of the Tetragram YHWH (310 times preceding and five times succeeding it) and 134 times without it. Originally an appellation of God, the word became a definite title, and when the Tetragram became too holy for utterance Adonai was substituted for it, so that, as a rule, the name written YHWH receives the points of Adonai and is read Adonai, except in cases where Adonai precedes or succeeds it in the text, when it is read Elohim....The translation of YHWH by the word Lord in the King James's and in other versions is due to the traditional reading of the Tetragrammaton as Adonai, and this can be traced to the oldest translation of the Bible, the Septuagint. About the pronunciation of the Shem ha-Meforash, the "distinctive name" YHWH, there is no authentic information. In the early period of the Second Temple the Name was still in common use, as may be learned from such proper names as Jehohanan, or from liturgical formulas, such as Halelu-Yah. At the beginning of the Hellenistic era, however, the use of the Name was reserved for the Temple.

....

Pronunciation of the Name by the Temple priests also gradually fell into disuse. Tosef., Soṭah, xiii. 8, quoted Menaḥot, 109b, and Yoma, 39b, relates that "from the time Simon the Just died [this is the traditional expression for the beginning of the Hellenistic period], the priests refrained from blessing the people with the Name"—in other words, they pronounced it indistinctly, or they mouthed or mumbled it. Thus says Tosef., Ber. vi. 23: Formerly they used to greet each other with the Ineffable Name; when the time of the decline of the study of the Law came, the elders mumbled the Name. Subsequently also the solemn utterance of the Name by the high priest on the Day of Atonement, that ought to have been heard by the priests and the people, according to the Mishnah Yoma, vi. 2, became inaudible or indistinct.

....the Greek translators of the Bible, even though some scribe might now and then write the Tetragrammaton in the archaic Hebrew form on the margin, Π I Π I, as found by Origen (see facsimile attached to article Aquila), took great care to render the name Π I Π I regularly Κυριός, Lord, as if they knew of no other reading but Adonai. Translations dependent upon the Septuagint have the same reading of the Name. Not from "superstitious fear" or misapplication of the third command of the Decalogue or of Lev. xxiv. 11, but from a reverential feeling that the Name ought not to be pronounced except with consecrated lips and to consecrated ears, the substitute "Lord" came into use. Yet this simple measure, introduced to guard the Name against profane use, formed one of the most powerful means of securing to the Biblical God the universal character with which He is invested as the Lord of Hosts and the Ruler of men and nations. YHWH, as the God of Israel, might still be taken as a tribal God; The Lord is no longer the God of one people; He is Lord of all the world, the Only One. Compare Name of God, Shem ha-Meforash, and Tetragrammaton.

O Sapientia (December 16)

The singing of the Great "O" Antiphons begins tonight in the Anglican world; for the next 8 evenings, these ancient texts will be said or sung as the antiphon upon Magnificat at Vespers. (Roman Catholics begin on December 17; they use one fewer antiphon. The last is sung, in each church, on the 23rd, "Christmas Eve Eve.") The first antiphon is O Sapientia ("O Wisdom"); the English translation - in the old language - is below the video.

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.

Below is a Latin version of the Magnificat itself, if you're inclined to listen to or sing it:



That text comes from Luke 1:

"My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever."

The rubrics for Sapientia-tide (these next 8 days) change, according to Breviary.net; the antiphons at Lauds and Vespers are proper to this period.  If you'd like to pray the whole office of Vespers, you can do it at St. Bede's Breviary; choose "Amplified Prayer Book" under "Style" to get the "O's".

The texts for the Great "O"s are taken largely from the Prophets and from the Wisdom literature, and become mystical  proclamations, made daily during those eight days, of the imminent coming of Christ "in great humility."  The antiphons themselves are over a thousand years old.

The text of O Sapientia is drawn in great part from Sirach 24: 

¹ Wisdom shall praise her own self, and shall be honoured in God, and shall glory in the midst of her people,
 ² And shall open her mouth in the churches of the most High, and shall glorify herself in the sight of his power,
 ³ And in the midst of her own people she shall be exalted, and shall be ad- mired in the holy assembly.
 ⁴ And in the multitude of the elect she shall have praise, and among the blessed she shall be blessed, saying:
 ⁵ I came out of the mouth of the most High, the firstborn before all creatures:
 ⁶ I made that in the heavens there should rise light that never faileth, and as a cloud I covered all the earth:
 ⁷ I dwelt in the highest places, and my throne is in a pillar of a cloud.
 ⁸ I alone have compassed the circuit of heaven, and have penetrated into the bottom of the deep, and have walked in the waves of the sea,
 ⁹ And have stood in all the earth: and in every people,
 ¹⁰ And in every nation I have had the chief rule:
 ¹¹ And by my power I have trodden under my feet the hearts of all the high and low: and in all these I sought rest, and I shall abide in the inheritance of the Lord.
 ¹² Then the creator of all things commanded, and said to me: and he that made me, rested in my tabernacle,
 ¹³ And he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect.
 ¹⁴ From the beginning, and before the world, was I created, and unto the world to come I shall not cease to be, and in the holy dwelling place I have ministered before him.
 ¹⁵ And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem.
 ¹⁶ And I took root in an honourable people, and in the portion of mg God his inheritance, and my abode is in the full assembly of saints.
 ¹⁷ I was exalted like a cedar in Libanus, and as a cypress tree on mount Sion.
 ¹⁸ I was exalted like a palm tree in Cades, and as a rose plant in Jericho:
 ¹⁹ As a fair olive tree in the plains, and as a plane tree by the water in the streets, was I exalted.
 ²⁰ I gave a sweet smell like cinnamon. and aromatical balm: I yielded a sweet odour like the best myrrh:
 ²¹ And I perfumed my dwelling as storax, and galbanum, and onyx, and aloes, and as the frankincense not cut, and my odour is as the purest balm.
 ²² I have stretched out my branches as the turpentine tree, and my branches are of honour and grace.
 ²³ As the vine I have brought forth a pleasant odour: and my flowers are the fruit of honour and riches.
 ²⁴ I am the mother of fair love, and of fear, and of knowledge, and of holy hope.
 ²⁵ In me is all grace of the way and of the truth, in me is all hope of life and of virtue.
 ²⁶ Come over to me, all ye that desire me, and be filled with my fruits.
 ²⁷ For my spirit is sweet above honey, and my inheritance above honey and the honeycomb.
 ²⁸ My memory is unto everlasting generations.
 ²⁹ They that eat me, shall yet hunger: and they that drink me, shall yet thirst.
 ³⁰ He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin.
 ³¹ They that explain me shall have life everlasting.
 ³² All these things are the book of life, and the covenant of the most High, and the knowledge of truth.
 ³³ Moses commanded a law in the precepts of justices, and an inheritance to the house of Jacob, and the promises to Israel.
 ³⁴ He appointed to David his servant to raise up of him a most mighty king, and sitting on the throne of glory for ever.
 ³⁵ Who filleth up wisdom as the Phison, and as the Tigris in the days of the new fruits.
 ³⁶ Who maketh understanding to abound as the Euphrates, who multiplieth it as the Jordan in the time of harvest.
 ³⁷ Who sendeth knowledge as the light, and riseth up as Gehon in the time of the vintage.
 ³⁸ Who first hath perfect knowledge of her, and a weaker shall not search her out.
 ³⁹ For her thoughts are more vast than the sea, and her counsels more deep than the great ocean.
 ⁴⁰ I, wisdom, have poured out rivers.
 ⁴¹ I, like a brook out of a river of a mighty water; I, like a channel of a river. and like an aqueduct, came out of paradise.
 ⁴² I said: I will water my garden of plants, and I will water abundantly the fruits of my meadow.
 ⁴³ And behold my brook became a great river, and my river came near to a sea:
 ⁴⁴ For I make doctrine to shine forth to all as the morning light, and I will declare it afar off.
 ⁴⁵ I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all that hope in the Lord.
 ⁴⁶ I will yet pour out doctrine as prophecy, and will leave it to them that seek wisdom, and will not cease to instruct their offspring even to the holy age.
 ⁴⁷ See ye that I have not laboured for myself only, but for all that seek out the truth.

Te Deum in C (Stanford) - Westminster Abbey - YouTube

Here's Stanford's Te Deum in C, sung by the Westminster Abbey Choir.

We praise thee, O God :
we acknowledge thee to be the Lord.
All the earth doth worship thee :
the Father everlasting.
To thee all Angels cry aloud :
the Heavens, and all the Powers therein.
To thee Cherubim and Seraphim :
continually do cry,
Holy, Holy, Holy :
Lord God of Sabaoth;
Heaven and earth are full of the Majesty :
of thy glory.
The glorious company of the Apostles : praise thee.
The goodly fellowship of the Prophets : praise thee.
The noble army of Martyrs : praise thee.
The holy Church throughout all the world :
doth acknowledge thee;
The Father : of an infinite Majesty;
Thine honourable, true : and only Son;
Also the Holy Ghost : the Comforter.
Thou art the King of Glory : O Christ.
Thou art the everlasting Son : of the Father.
When thou tookest upon thee to deliver man :
thou didst not abhor the Virgin's womb.
When thou hadst overcome the sharpness of death :
thou didst open the Kingdom of Heaven to all believers.
Thou sittest at the right hand of God : in the glory of the Father.
We believe that thou shalt come : to be our Judge.
We therefore pray thee, help thy servants :
whom thou hast redeemed with thy precious blood.
Make them to be numbered with thy Saints : in glory everlasting.

O Lord, save thy people :
and bless thine heritage.
Govern them : and lift them up for ever.
Day by day : we magnify thee;
And we worship thy Name : ever world without end.
Vouchsafe, O Lord : to keep us this day without sin.
O Lord, have mercy upon us : have mercy upon us.
O Lord, let thy mercy lighten upon us :
as our trust is in thee.
O Lord, in thee have I trusted :
let me never be confounded.

The Advent Prose, tonight at St. Thomas

You can listen to the Choir of Men & Boys sing it at Sunday Festal Evensong at this link.

They also sing some gorgeous responses by Michael Walsh, and "The Service on Plainsong Tones," (i.e., the Evening Canticles) by Arthur Wills.

Sing along, too, with the lovely Advent hymns, "Comfort, Comfort Ye, My People" and "Creator of the Stars of Night." Wonderful.

(P.S.: I was very surprised to hear a woman read the Gospel this morning at St. Thom's! And she is the preacher at Evensong, too, I believe. Both firsts, as far as I know....)

Wachet auf, ruft uns die Stimme

Below is Bach's Cantata 140, from 1731, the entire cantata in a 28-minute video. Wachet auf ("Sleepers, Wake!") is based on Phillip Nicolai's wonderful Lutheran hymn from around 1598; that hymn was sung today to open St. Thomas' Festal Eucharist for Gaudete Sunday.



From the YouTube page:

Wachet auf, ruft uns die Stimme, BWV 140 (1731)

I. Chorus: Wachet auf, ruft uns die Stimme (Sleepers awake, the voice is calling us) [0:00]
II. Recitative: Er kommt (He comes) [7:09]
III. Aria (duet): Wann kommst du, mein Heil? (When will you come, my salvation?) [8:07]
IV. Chorale: Zion hört die Wächter singen (Zion hears the watchmen singing) [14:39]
V. Recitative: So geh herein zu mir (So come in with me) [18:38]
VI. Aria (duet): Mein Freund ist mein! (My friend is mine!) [20:15]
VII. Chorale: Gloria sei dir gesungen (May Gloria be sung to you) [26:39]

A church cantata by German composer Johann Sebastian Bach (1685-1750), with the cantata chorale based on the Lutheran hymn "Wachet auf, ruft uns die Stimme" ("Sleepers awake, the voice is calling") by Philipp Nicolai. The text is based on the Parable of the Ten Virgins in Matthew 25:1-13, the reading of which is scheduled for the 27th Sunday after Trinity in the Lutheran lectionary. This cantata was first performed in Leipzig on November 25, 1731. Bach later transcribed the fourth movement chorale for organ (BWV 645) and published it along with the Schübler Chorales.

English text:

I. (Chorus)

Wake ye maids! hard, strikes the hour,
The watchman calls high on the tower,
Awake, awake, Jerusalem.
Midnight strikes, hear, hear it sounding,
Loud cries the watch, with call resounding:
Where are ye, o wise virgins, where?
Good cheer, the Bridegroom come,
Arise and take your lamps!
Alleluja!
Ye maids beware:
The feast prepare,
So go ye forth to meet Him there.

II. Recitative:

He comes.
The Bridegroom comes!
And Zion's daughter shall rejoice,
He hastens to her dwelling claiming
The maiden of his choice.
The Bridegroom comes; as is a roebuck,
Yea, like a lusty mountain roebuck,
Fleet and fair,
His marriage feast he bids you share.
Arise and take your lamps!
In eagerness to greet him;
Come! hasten, sally forth to meet him.

III. Aria (Duet)

[Soul] Come quickly, now come.
[Jesus] Yea quickly I come.
[Soul] We wait thee with lamps all alighted!
The doors open wide,
Come claim me my bride!
[Jesus] The doors open wide,
I claim me my bride.
[Soul] Come quickly!
[Jesus] Forever in rapture united

IV. Chorale

Zion hears the watchmen calling,
The Faithful hark with joy enthralling,
They rise and haste to greet their Lord.
See, He comes, the Lord victorious,
Almighty, noble, true and glorious,
In Heav'n supreme, on earth adored.
Come now, Thou Holy One,
The Lord Jehovah's Son!
Alleluja!
We follow all
The joyful call
To join Him in the Banquet Hall!

V. Recitative

So come thou unto me,
My fair and chosen bride,
Thou whom I long to see
Forever by my side.
Within my heart of hearts
Art thou secure by ties that naught can sever,
Where I may cherish thee forever.
Forget, beloved, ev'ry care,
Away with pain and grief and sadness,
For better or for worse to share
Our lives in love and joy and gladness.

VI. Aria (Duet)

[Soul] Thy love is mine,
[Jesus] And I am thine!
[Both] True lovers ne'er are parted.
[Soul] Now I with thee, and thou with me.
[Jesus] In flow'ry field will wander,
[Both] In rapture united forever to be.

VII. Chorale

Gloria sing all our voices,
With Angels all mankind rejoices,
With harp and strings in sweetest tone.
Twelve bright Pearls adorn Thy Portals,
As Angels round Thy glorious Throne.
No ear has ever heard
The joy we know.
Our praises flow,
Eeo, eeo,
To God in dulci jubilo.


Text of the Parable of the Ten Virgins:


Matthew 25:1-13 (WEB)

'Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, "Behold! The bridegroom is coming! Come out to meet him!" Then all those virgins arose, and trimmed their lamps. The foolish said to the wise, "Give us some of your oil, for our lamps are going out." But the wise answered, saying, "What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves." While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. Afterward the other virgins also came, saying, "Lord, Lord, open to us." But he answered, "Most certainly I tell you, I don't know you." Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming.'

Here's something about the hymn itself, and about Nicolai, from the website "The Hymns and Carols of Christmas":

From July 1597 to January 1598, a terrible pestilence ravaged the town of Unna, in Westphalia. For weeks, up to 30 funerals were held in the church. The parsonage of the Lutheran pastor overlooked the graveyard. Over 1,300 fell victim to an agonizing death. Son of a Lutheran pastor, Pastor Philipp Nicolai was regarded as an outstanding and influential preacher, who gained his Doctor of Divinity degree from Wittenberg University in 1594.

During this fearful time, Pastor Nicolai’s thoughts turned to death, and then to God in Heaven, and, finally, to the Eternal Fatherland. He wrote, in the preface (dated Aug. 10, 1598) to his Frewden-Spiegel:

"There seemed to me nothing mere sweet, delightful and agreeable, than the contemplation of the noble, sublime doctrine of Eternal Life obtained through the Blood of Christ. This I allowed to dwell in my heart day and night, and searched the Scriptures as to what they revealed on this matter, read also the sweet treatise of the ancient doctor Saint Augustine [De Civitate Dei].... Then day by day I wrote out my meditations, found myself, thank God! wonderfully well, comforted In heart, joyful in spirit, and truly content; gave to my, manuscript the name and title of a Mirror of Joy, and took this so composed Frewden-Spiegel to leave behind me (if God should call me from this world) as the token of my peaceful, joyful, Christian departure, or (if God should spare use in health) to comfort other sufferers wham He should also visit with the pestilence.. . . How has the gracious, holy God most mercifully preserved me amid the dying from the dreadful pestilence, and wonderfully spared me beyond all my thoughts and hopes, so that with the Prophet David I can say to Him "O how great is Thy goodness, which Thou hast laid up for them that fear Thee," &c.

He was especially moved by the death of his fifteen-year-old former pupil, Count Wilhelm Ernst who died at Tubingen, September 16, 1598, in the very midst of this horror. These feelings gave rise to one of Nicolai's most beautiful hymns: "Wachet auf, ruft uns die Stimme" ("Wake, Awake, For Night Is Flying" and many other translations). Described by John Julian as "one of the first rank" the hymn has a deep scriptural basis. While it comes primarily from the story of the wise and foolish maidens as recorded in Matthew 25: 1-13, it is not limited to that parable, but expands to include:

• Rev. 19:6-9 and 21:21 - Marriage references in Revelation between the Lamb and the Bride:
  
  • Rev. 19:6-9 ("And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.")
  • Rev. 21:21 ("And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.")
• I Corinthians 2:9 ("But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."). Emphasis added.
• Ezekiel 3:17 ("Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me."). Emphasis added.
• Isaiah 3:8 ("For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are AGAINST THE LORD, to provoke the eyes of his glory.").

According to Julian, it first appeared in the Appendix to his Frewden-Spiegel, 1599, in 3 stanzas of 10 lines, entitled "Of the Voice at Midnight, and the Wise Virgins who meet their Heavenly Bridegroom. Matt. 25.", and was widely reprinted after that.

In structure, it is a reversed acrostic, W. Z. G. for the Graf zu Waldeck, viz. Count Wilhelm Ernst. Probably the opening lines;

"Wachet anf! ruft uns die Stimme
Der Wächter sehr hoch auf der Zinne"

are borrowed from one of the Wachter-Lieder, a form of lyric popular in the Middle Ages, wrote Julian. But while, formerly, the voice of the Watchman from his turret summons the workers of darkness to flee from discovery, with Nicolai it is a summons to the children of light to awaken to their promised reward and full felicity.

The melody is also apparently by Nicolai, though portions of it, according to Julian, may have been suggested by earlier tunes. He continues, "It has been called the King of Chorales, and by its majestic simplicity and dignity it well deserves the title."

The first harmonized version of the tune appeared in the mid-16th century, in the famous Scandinavian collection Piae Cantiones of 1582, subsequently by Praetorius and then Bach. Sir John Stainer's popular 19th century harmonization is the version most familiar to us today.

Displaced while his home underwent reconstruction, J. S. Bach wrote this most famous of his cantatas, #140.

This cantata remains popular with people of all ages, according to Alan C. Collyer. He writes that the fourth movement based on the second verse "Zion hears..." appeals to many young people today with its beautiful, biting counter melody against the chorale sung by the tenors. The first movement appears as an extended chorale with the sopranos singing the melody in long notes with each other part weaving around in glorious counterpoint. The final verse with its magnificent transcendent text, combined with Bach's harmonization in E flat (a bit high for the congregation!) can be called, writes Collyer, a deeply spiritual and religious experience.

Gaudete!

Rejoice!, that is. That's the name traditionally given to this Sunday, Advent 3 - named for the Introit on the day, Gaudete in Domino - "Rejoice in the Lord."

Here's the Gregorian chant version of the piece, sung by Cantori Gregoriani; very pretty:



Here's the Philippians 4:4-6 text it's based on:

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.

And here, ladies and gents, is something really spectacular: Chanticleer, singing Henry Purcell's unbelievably gorgeous setting (also called "The Bell Anthem"). Zowie:



The English (Coverdale) words:

Rejoice in the Lord alway, and again I say, rejoice. Let your softness be known unto all men, the Lord is e'en at hand. Be careful for nothing: but in all prayer and supplication, let your petitions be manifest unto God with giving of thanks. And the peace of God, which passeth all understanding, keep your hearts and minds through Christ Jesu. Amen.

Sanctus XVII, for Sundays in Advent

Sanctus XVII, for Sundays in Advent & Lent, Vocals by Matthew J Curtis on Vimeo

Here's a lovely audio/video recording of this Sanctus from Mass XVII, apparently used for Advent in the Roman Catholic Church.



Sanctus XVII, for Sundays in Advent & Lent, Vocals by Matthew J Curtis from St Antoine Daniel on Vimeo.

All of the music - both audio/video and scores - for this Mass, and in fact for all of the Mass settings, can be found here.

Vigilate (Byrd)

Vigilate - The King's Singers - YouTube



The text is from this year's Gospel reading for Advent 1, Mark 13: 35-37. A beautiful rendition.

Vigilate,
nescitis enim quando dominus domus veniat,
sero, an media nocte, an gallicantu, an mane.
Vigilate ergo,
ne cum venerit repente, inveniat vos dormientes.
Quod autem dico vobis,
omnibus dico: vigilate.

Watch ye therefore
(for you know not when the lord of the house cometh,
at even, or at midnight, or at the cock crowing, or in the morning):
Watch therefore,
lest coming on a sudden, he find you sleeping.
And what I say to you,
I say to all: Watch.

"The World at Our Fingertips: 23 Beautiful Old Texts, Available Online"

Fantastic! A 10th-Century Iliad! The Magna Carta! The Dead Sea scrolls, if you can believe that! Here: The World at Our Fingertips: 23 Beautiful Old Texts, Available Online - Rebecca J. Rosen - Technology - The Atlantic.

The Internet's collection of old manuscripts is not only growing in size but improving in quality. With a few clicks of the mouse you can zoom in on some of the earliest Hebrew scrolls, the handwritten works of Leonardo da Vinci or Jane Austen, and the first drafts of the Declaration of Independence. The British Library's digital editions include supplemental materials such as translations, explanatory essays, and, in the case of Mozart's notes, audio files of the songs he sketched out. Below, a gallery of some of the best examples of the original manuscripts online.