The Epiphany Communion Song: Vidimus Stellam

COMMUNION • Epiphany from Corpus Christi Watershed on Vimeo.


The translation for this chant is built right in to the video above, as you can see:  "We have seen his star in the East, and we have come with our gifts, to worship the Lord."

Here's the chant score by itself:

The modern form of today's chant propers is exactly like the historical (1962 Missal/Tridentine) form; all of the chants have been retained.  These are the chants for Epiphany; the sound files were recorded at St. Benedict's Monastery in São Paulo (Brazil):

In Epiphania DominiIntroitus: Cf. Mal. 3, 1; I Chron. 29, 12; Ps. 71, 1.10.11 Ecce advenit (4m21.1s - 1786 kb) score
Graduale: Is. 6, 60. V. 1 Omnes de Saba venient (2m31.0s - 1033 kb) score
Alleluia: Cf. Mt. 2, 2 Vidimus stellam (2m17.2s - 939 kb) score
Offertorium: Ps. 71, 10.11 Reges Tharsis (1m59.0s - 814 kb) score
Communio: Cf. Mt. 2, 2 Vidimus stellam (39.6s - 272 kb) score

As you can see, the Alleluia for today is also Vidimus stellam (We have seen his star), and uses the same text.

Other posts on Chantblog for the propers on this feast day are:

• The Introit:  Ecce advenit (Behold the Lord the Ruler is come)
• The Gradual:  Ommes de Saba (All they of Saba) 
• The Alleluia:  Vidimus stellam (We have seen his star)
• The Offertory for the Feast of the Epiphany: Reges Tharsis
• The Sequence hymn:   Epiphaniam Domino

This is the beautiful Epiphany collect:

O God, by the leading of a star you manifested your only Son
to the Peoples of the earth: Lead us, who know you now by
faith, to your presence, where we may see your glory face to
face; through Jesus Christ our Lord, who lives and reigns
with you and the Holy Spirit, one God, now and for ever.
Amen.

Here's a very nice polyphonic setting of this text by the rather  obscure Polish composer Mikolaj Zielenski:



From the link above:

Mikołaj Zieleński (Zelenscius, birth and death dates unknown) was a Polish composer, organist and Kapellmeister to the primate Baranowski, Archbishop of Gniezno.

Zieleński's only known surviving works are two 1611 liturgical cycles of polychoral works, the Offertoria/Communes totius anni. These were dedicated to the Archbishop of Gniezno, Wojciech Baranowski. The whole comprises eight part-books and a ninth book, the Partitura pro organo, which constitutes the organ accompaniment. This publication contains in all 131 pieces written for various vocal and also vocal and instrumental ensembles, all with organ accompaniment.

I always like to mention the fact that Epiphany has, over the centuries, celebrated several "manifestations" of Christ: the Visitation of the Wise Men; Christ's baptism in the Jordan by John the Baptist; and Christ's first miracle at the wedding at Cana.  (In fact, the Nativity itself was once celebrated at Epiphany, before it became its own feast.)

Tribus miraculis, the antiphon upon Magnificat for second vespers of the Epiphany, is a clear enunciation of the more ancient way of understanding this feast.  Here's a video (again sung, I believe, by Pro Cantione Antiqua) of this lovely antiphon, followed by the text in Latin and English:

Tribus miraculis ornatum, diem sanctum colimus:
Hodie stella Magos duxit ad praesepium:
Hodie vinum ex aqua factum est ad nuptias:
Hodie in Jordane a Joanne Christus baptizari voluit,
ut salvaret nos, Alleluia.

Three are the miracles we celebrate this day:
On this day by a star the wise men were led to the manger;
On this day wine out of water was brought forth for the wedding feast;
On this day in Jordan's waters by Saint John's hand Jesus chose to be baptized,
That he might save us. Alleluia.

Here's the chant score:

Here's Gentile da Fabriano's amazing 1423 "Adoration of the Magi":

This is from the entry there:

The Adoration of the Magi is a painting by the Italian artist Gentile da Fabriano. The work, housed in the Uffizi Gallery in Florence, Italy, is considered his finest work, and has been described as "the culminating work of International Gothic painting".^[1]

The painting was commissioned by the Florentine literate and patron of the arts Palla Strozzi, at the arrival of the artist in the city in 1420. Palla paid 30,000 florins for the altarpiece,^[2] or about six times the annual salary of a skilled laborer.^[3] According to Baldwin^[4] both Palla Strozzi and his father, Onofrio, appear in the painting − Palla as the man in the red hat in the forefront of the painting, and Onofrio as the falcon trainer situated behind the youngest king. According to other opinions, the falcon trainer depicts the commissioner Palla Strozzi with his eldest son Lorenzo to his right.^[5][6] Finished in 1423, the painting was placed in the new chapel of the church of Santa Trinita which Lorenzo Ghiberti was executing in these years.

Scene of the Nativity in the predella.

The works shows both the international and Sienese schools' influences on Gentile's art, combined with the Renaissance novelties he knew in Florence. The panel portrays the path of the three Magi, in several scenes which start from the upper left corner (the voyage and the entrance into Bethlehem) and continue clockwise, to the larger meeting with the Virgin Mary and the newborn Jesus which occupies the lowest part of the picture. All the figures wear splendid Renaissance costumes, brocades richly decorated with real gold and precious stones inserted in the panel. Gentile's typical attention for detail is also evident in the exotic animals, such as a leopard, a dromedary, some apes and a lion, as well as the magnificent horses and a hound.

The frame is also a work of art, characterized by three cusps with tondoes portraying Christ Blessing (centre) and the Annunciation (with the Archangel Gabriel on the left and the Madonna on the right). The predella has three rectangular paintings with scenes of Jesus' childhood: the Nativity, the Flight into Egypt and the Presentation at the Temple (the latter a copy, the original being in the Louvre in Paris).

Reno, erat Rudolphus

A quick one, before the Christmas season ends.  Listen carefully....

(Hint:  "Reno" means "reindeer.")

The Epiphany Proclamation 2014

It seems that the Catholic Church has created a new translation of the Epiphany Proclamation, in addition to its creation of a new translation of the Exsultet.

In addition, Chant Cafe has posted the score in both modern notation and square notes, plus a very nicely-sung audio file (mp3) (not this year's, though) as a practice recording.  (Saint Meinrad has the score, too.)

Here's the new text - I like it better than the old one - from the UCCB's Announcement of Easter and the Moveable Feasts:

Announcement of Easter and the Moveable Feasts (for the year 2014)

Know, dear brethren (brothers and sisters),
that, as we have rejoiced at the Nativity of our Lord Jesus Christ,
so by leave of God's mercy
we announce to you also the joy of his Resurrection,
who is our Savior.

On the fifth day of March will fall Ash Wednesday, and the beginning of the fast of the most sacred Lenten season.

On the twentieth day of April you will celebrate with joy Easter Day, the Paschal feast of our Lord Jesus Christ.

[In those places where the Ascension is observed on Thursday:
On the twenty-ninth day of May will be the Ascension of our Lord Jesus Christ.]

[In those places where the Ascension is transferred to the Seventh Sunday of Easter:
On the first day of June will be the Ascension of our Lord Jesus Christ.]

On the eighth day of June, the feast of Pentecost.

On the twenty-second day of June, the feast of the Most Holy Body and Blood of Christ.

On the thirtieth day of November, the First Sunday of the Advent of our Lord Jesus Christ,
to whom is honor and glory for ever and ever.

Amen.

I have most often heard this sung at the end of the Eucharist for the Feast of the Epiphany - but the Catholic Bishops' site (linked above) prescribes it for a different part of the liturgy:

The proclamation of the date of Easter and the other moveable feasts on Epiphany dates from a time when calendars were not readily available.It was necessary to make known the date of Easter in advance, since many celebrations of the liturgical year depend on its date.The number of Sundays that follow Epiphany, the date of Ash Wednesday, and the number of Sundays that follow Pentecost are all computed in relation to Easter.

Although calendars now give the date of Easter and the other feasts in the liturgical year for many years in advance, the Epiphany proclamation still has value.It is a reminder of the centrality of the resurrection of the Lord in the liturgical year and the importance of the great mysteries of faith which are celebrated each year.

Each year the proper dates for Ash Wednesday, Easter, Ascension, Pentecost, the Most Holy Body and Blood of Christ, and the First Sunday of Advent must be inserted into the text.Those dates are found in the table which is included with the introductory documents of the Roman Missal.The form to be used for announcing each dates is: the dateof month, e.g., “the seventh day of April.”

On the Epiphany of the Lord, after the singing of the Gospel, a Deacon or cantor, in keeping with an ancient practice of Holy Church, announces from the ambo the moveable feasts of the current year according to the following text. (The musical notation is found in Appendix I of the Roman Missal, Third Edition.)

More about the Epiphany Proclamation here.

O Virgo Virginum (December 23)

The final Great "O" Antiphon, O Virgo Virginum ("O Virgin of Virgins") is, in the Anglican world, sung tonight at Evensong, before and after the Magnificat.

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:




Here are the Latin and modern English (US BCP 1979) versions of the beautiful Magnificat, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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.

Here's a video of the antiphon sung in English, from the Society of St. John the Evangelist, an Episcopal monastic order in Cambridge, MA; there's a discussion of the antiphon after it's sung.




Below is a Latin version of the Magnificat:




Here are the Latin and modern English (US BCP 1979) versions of the beautiful Magnificat, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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 Zoltán Kodály's gorgeous "Veni, veni, Emmanuel," sung here by L'Accorche-Choeur, Ensemble vocal Fribourg:

Veni, Veni Emmanuel is a synthesis of the great "O Antiphons" that are used for Vespers during the octave before Christmas (Dec. 17-23). These antiphons are of ancient origin and date back to at least the ninth century.

O Rex Gentium (December 21)

Anglicans sing O Rex Gentium ("O King of the Nations") tonight at Vespers 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.

Here's a video of the antiphon sung in English, from the Society of St. John the Evangelist, an Episcopal monastic order in Cambridge, MA; there's a discussion of the antiphon after it's sung.




Interesting, I think, that Christ's title here is at once "King of Nations," and also "their Desire" - and that he is the cornerstone who integrates them into one thing.   This is the same idea you find in Psalm 119: "O Lord, how I love Thy Law!"  It says that the ultimate of end of faith is to love and desire God's Rule; this King does not lay burdens on His people, but comes to heal and to fulfill.  A small phrase that does a lot of work; it's really a succinct statement of the belief that Creation is good - but fallen.  

The "cornerstone" referred to here 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.”

Below is a Latin version of the Magnificat itself:




Here are the Latin and modern English (US BCP 1979) versions of the beautiful Magnificat, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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".

O Oriens (December 20)

The Great "O" Antiphon O Oriens ("O Dayspring") is sung tonight at Vespers 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.

Here's a video of the antiphon sung in English, from the Society of St. John the Evangelist, an Episcopal monastic order in Cambridge, MA; there's a discussion of the antiphon after it's sung.




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.

Below is a Latin version of the Magnificat itself.




Here are the Latin and modern English (US BCP 1979) versions of the beautiful Magnificat, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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 something 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 at Vespers 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.

Here's a video of the antiphon sung in English, from the Society of St. John the Evangelist, an Episcopal monastic order in Cambridge, MA; there's a discussion of the antiphon after it's sung.




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 directly quoting the Isaiah; I still am not  certain of the significance of the phrase in either case, however, or whether this alludes to some earlier text or idea.  (Actually, I've been meaning to look into this for year now!)

This, though, comes from Hymns and Carols of Christmas; it's from Prosper Guéranger's The Liturgical Year, Vol. 1, Advent.

O Jesus, Son of David! heir to his throne and his power! Thou art now passing over, in Thy way to Bethlehem, the land that once was the kingdom of Thy ancestor, but now is tributary to the Gentiles. Scarce an inch of this ground which has not witnessed the miracles of the justice and mercy of Jehovah, Thy Father, to the people of the old Covenant, which is so soon to end. Before long, when Thou hast come from beneath the virginal cloud which now hides Thee, Thou wilt pass along this same road doing good, ¹ healing all manner of sickness and every infirmity, ² and yet having not where to lay Thy head. ³ Now, at least, Thy Mother’s womb affords Thee the sweetest rest, and Thou receivest from her the profoundest adoration and the tenderest love. But, dear Jesus, it is Thine own blessed will that Thou leave this loved abode. Thou hast, O eternal Light, to shine in the midst of this world’s darkness, this prison where the captive, whom Thou hast come to deliver, sits in the shadow of death. Open his prison-gates by Thy all-powerful key. And who is this captive, but the human race, the slave of error and vice? Who is this captive, but the heart of man, which is thrall to the very passions it blushes to obey? Oh! come and set at liberty the world Thou hast enriched by Thy grace, and the creatures whom Thou hast made to be Thine own brethren.

ANTIPHON TO THE ANGEL GABRIEL

O Gabriel! nuntius cœlorum, qui januis clausis ad me intrasti, et Verbum nunciasti: Concipies et paries: Emmanuel vocabitur.

O Gabriel! the messenger of heaven, who camest unto me through the closed doors, and didst announce the Word unto me : Thou shalt conceive and bear a Son, and he shall be called Emmanuel.

Notes from Dom Guéranger:

1. Acts x. 38.
2. St. Matt. iv. 23.
3. St. Luke ix. 58. 

These are certainly beautiful metaphors, in any case.


Below is a Latin version of the Magnificat itself.




Here are the Latin and modern English (US BCP 1979) versions of the beautiful Magnificat, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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".

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.

Here's a video of the antiphon sung in English, from the Society of St. John the Evangelist, an Episcopal monastic order in Cambridge, MA; there's a discussion of the antiphon after it's sung.




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.

Below is a Latin version of the Magnificat itself.




The text of the Magnificat comes from Luke 1;  here are the words to the original Latin and the modern English (US BCP 1979) versions of this beautiful canticle, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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".

This article, written in around 1914 by A.C.A. Hall, the Episcopal Bishop of Vermont, contains quite a bit more about the Great "O"s.

This is an "O Antiphon" page from the Poissy Antiphonal (1335-45);  it's got "O Sapientia," "O Adonai," and "O Radix Jesse" - the first three "O"s:

O Adonai (December 17)

Tonight, the Great "O" Antiphon sung at Vespers 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.

Here's a video of the antiphon sung in English, from the Society of St. John the Evangelist, an Episcopal monastic order in Cambridge, MA; there's a discussion of the antiphon after it's sung.



Below is a Latin version of the Magnificat itself:



The text of the Magnificat comes from Luke 1;  here are the words to the original Latin and the modern English (US BCP 1979) versions of this beautiful canticle, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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 is is a good longish article about these antiphons, and some other related ones.

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.

This is an "O Antiphon" page from the Poissy Antiphonal (1335-45); it's got "O Sapientia," "O Adonai," and "O Radix Jesse" - the first three "O"s:

O Sapientia (December 16)

Tonight we enter that beautiful time of year, Sapientia-tide, once again.  December 16 has been designated "O Sapientia" in the Church Calendar of the 1662 Book of Common Prayer for 350 years now - but the antiphons themselves are much older.  They originated during a period no later the 8th Century, and have been sung in monasteries and convents during these days before Christmas since those very early times.

"O Sapientia" ("O Wisdom") is the Antiphon Upon Magnificat at Vespers for the 16th - and the first of 8 "Great 'O' Antiphons" for this octave before Christmas.  (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 texts for the Great "O"s are taken in great part 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." 

Here's O Sapientia; 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.

And here, at last, is a video of the antiphon sung in English!  It comes from the Society of St. John Evangelist - an Anglican monastic order in Cambridge, MA. There is also some discussion of the antiphon after, after it's sung:




The text of O Sapientia is drawn in great part from Sirach 24.  I'm including the whole chapter here because it deserves to be read in its entirety, I think:

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.

[EDIT:  As Nathaniel reminds me in the comments, I'd forgotten that another part of the antiphon comes from Wisdom of Solomon.   This is a beautiful passage, too, so I'll quote a bit of it here as well:

For [wisdom] is a reflection of eternal light,
a spotless mirror of the working of God,
and an image of his goodness.
Although she is but one, she can do all things,
and while remaining in herself, she renews all things;
in every generation she passes into holy souls
and makes them friends of God, and prophets;
for God loves nothing so much as the person who lives with wisdom.
She is more beautiful than the sun,
and excels every constellation of the stars.
Compared with the light she is found to be superior,
for it is succeeded by the night,
but against wisdom evil does not prevail.

She reaches mightily from one end of the earth to the other,
and she orders all things well.

Interestingly, this last passage also shows up in at least one of the mass propers  - cannot recall at the moment if more than one - at The Feast of the Transfiguration; clearly "eternal light" has something to do with that.  In any case, at some point, I'm going to take an in-depth look at the way "Wisdom" is portrayed in the Apocrypha; it's always fascinated me.  Wisdom seems to be a persona, an aspect of God given a separate form - and a feminine one, while we're at it!   Thanks again to Nathaniel for reminding me of this.]

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




The text of the Magnificat comes from Luke 1;  here are the words to the original Latin and the modern English (US BCP 1979) versions of this beautiful canticle, so that you can sing along if you wish.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

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".

You can see the antiphons listed here, at Breviary Offices, from Lauds to Compline Inclusive (Society of St. Margaret, Boston, 1885).   Here is a direct peek-in:





This is an "O Antiphon" page from the Poissy Antiphonal (1335-45); it's got "O Sapientia," "O Adonai," and "O Radix Jesse" - the first three "O"s:

The Advent 2 Alleluia: Laetatus sum

This text comes from Psalm (121/)122, v. 1:

I was glad when they said to me,
    “Let us go to the house of the Lord!”

Here's the full score:

This Sunday's emphasis in the chant propers is heavily on Zion / Jerusalem; other propers (sung by the Benedictines of Sao Paolo, Brazil) on the day are:

Introitus: Cf. Is. 30, 19.30; Ps. 79 Populus Sion (3m15.8s - 3061 kb) score
Graduale: Ps. 40, 2.3. V. 5 Ex Sion (2m50.7s - 2675 kb) score
Alleluia: Ps. 121, 1 Lætatus sum (2m11.2s - 2057 kb) score
Offertorium: Ps. 84, 7.8 Deus, tu convertens (2m01.6s - 1901 kb) score
Communio: Bar. 5, 5; 4, 36 Ierusalem, surge cum Ps. 147, 12.13 (1m56.7s - 1825 kb) score

As you can see, four of five of the propers concern themselves directly with Zion / Jerusalem; that is really a very insistent theme!  I have been looking through various lectionaries from various periods to try to understand the Zion theme; so far I've had no luck.  This page contains what it says is a "Medieval Lectionary" - and I can find no reason there for the strong emphasis on Zion/Jerusalem.  (The Gospel then was apparently Luke 21:25-36 - "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring...." - and the Epistle is the same Romans passage we're reading now, below.)

I do plan to read more about this, though, and will post what I find.   It could simply be that the Introit, Populus Sion, is setting the tone with its text from the very Advent-ish Isaiah:  "People of Sion, behold the Lord shall come to save the nations: and the Lord shall make the glory of His voice to be heard, in the joy of your heart." - and that the rest of the propers follow from this theme.

The current readings for today, including today's collect, by contrast, emphasize Prophets.  We are back to Year A in the Lectionary, and are looking at some of the really wonderful readings of the year - the Isaiah Advent passages in particular, and the Gospel gives us John the Baptist.

Here is that collect:

Merciful God, who sent your messengers the prophets to preach repentance and prepare the way for our salvation: Give us grace to heed their warnings and forsake our sins, that we may greet with joy the coming of Jesus Christ our Redeemer; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

And the readings:

Isaiah 11:1-10

A shoot shall come out from the stump of Jesse,
and a branch shall grow out of his roots.
The spirit of the LORD shall rest on him,
the spirit of wisdom and understanding,
the spirit of counsel and might,
the spirit of knowledge and the fear of the LORD.
His delight shall be in the fear of the LORD.
He shall not judge by what his eyes see,
or decide by what his ears hear;
but with righteousness he shall judge the poor,
and decide with equity for the meek of the earth;
he shall strike the earth with the rod of his mouth,
and with the breath of his lips he shall kill the wicked.
Righteousness shall be the belt around his waist,
and faithfulness the belt around his loins.
The wolf shall live with the lamb,
the leopard shall lie down with the kid,
the calf and the lion and the fatling together,
and a little child shall lead them.
The cow and the bear shall graze,
their young shall lie down together;
and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the asp,
and the weaned child shall put its hand on the adder's den.
They will not hurt or destroy
on all my holy mountain;
for the earth will be full of the knowledge of the LORD
as the waters cover the sea.
On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.


Psalm 72:1-7, 18-19 Page 685, BCP

Deus, judicium

1
Give the King your justice, O God, *
and your righteousness to the King's Son;
2
That he may rule your people righteously *
and the poor with justice;
3
That the mountains may bring prosperity to the people, *
and the little hills bring righteousness.
4
He shall defend the needy among the people; *
he shall rescue the poor and crush the oppressor.
5
He shall live as long as the sun and moon endure, *
from one generation to another.
6
He shall come down like rain upon the mown field, *
like showers that water the earth.
7
In his time shall the righteous flourish; *
there shall be abundance of peace till the moon shall be no more.
18
Blessed be the Lord GOD, the God of Israel, *
who alone does wondrous deeds!
19
And blessed be his glorious Name for ever! *
and may all the earth be filled with his glory.
Amen. Amen.


Romans 15:4-13

Whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy. As it is written,

"Therefore I will confess you among the Gentiles,
and sing praises to your name";

and again he says,

"Rejoice, O Gentiles, with his people";

and again,

"Praise the Lord, all you Gentiles,
and let all the peoples praise him";

and again Isaiah says,

"The root of Jesse shall come,
the one who rises to rule the Gentiles;
in him the Gentiles shall hope."

May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.


Matthew 3:1-12

In those days John the Baptist appeared in the wilderness of Judea, proclaiming, "Repent, for the kingdom of heaven has come near." This is the one of whom the prophet Isaiah spoke when he said,

"The voice of one crying out in the wilderness:
`Prepare the way of the Lord,
make his paths straight.'"

Now John wore clothing of camel's hair with a leather belt around his waist, and his food was locusts and wild honey. Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, and they were baptized by him in the river Jordan, confessing their sins.

But when he saw many Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit worthy of repentance. Do not presume to say to yourselves, `We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

"I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire."

It is very interesting to note, in any case, that the Advent propers are identical in every respect in the ordinary and extraordinary forms; that is, these chant propers have been used continuously since at least the middle of the 16th Century - and I would suspect longer than that.


Other Advent 2 propers on Chantblog are discussed at these links:

• The Introit:  Populus Sion
• The Gradual:  Ex Sion 
• The Communio:  Jerusalem, Surge 

Here's Michaelangleo's Isaiah, from the Sistene Chapel:

And this is a Russian icon of Isaiah, from the Iconostasis of Transfiguration church, Kizhi monastery, Karelia, Russia.  It dates from the early 1700s:

On the Feast of the Conception of the B.V. Mary (Dec. 8)

From Hymn melodies for the whole year, from the Sarum service-books:

On the Feast of the Conception of the B. V. Mary (Dec. 8)

Evensong: Ave! maris Stella ... ... ... 64
Mattins:  Quem terra, pontus, ethera  ... ... ... 63
Lauds: O gloriosa femina  ... ... ... 63

We have seen all these hymns in our travels before; the Mattins and Lauds hymns are the same, and sung to the same melody, at Purification (Candlemas, February 2), at Assumption (August 15), and at The Nativity of the B.V.M. (Sept. 8); the  Evensong hymn is the same one, again sung to the same melody, as on the Nativity of the B.V.M. (Sept. 8).

So, these hymns and melodies are associated with Mary throughout the year; this makes it easy for me, since I can just grab content from some of the feasts I've already posted on!  (Ironic that this is one of the last of the Propers of Saints I'm posting on - yet the first of those to be celebrated during the liturgical year.)

Follow along with the Offices for this feast at Breviary Offices, from Lauds to Compline Inclusive (Society of St. Margaret, Boston) (published in 1885). You can get all the Psalms, the collect, Chapter, antiphons, etc., for each of the offices of the day at that link, although no music is provided; also check the iFrame look-in at the bottom of this post.


Here is the score for the beautiful melody #64, used for the splendid hymn Ave! Maris Stella on this day (as, again, on the Nativity of the B.V.M.); below that is a video of the hymn sung by the Benedictine Monks of the Abbey at Ganagobie.:

 

CPDL has the Latin and English words; non-metrical English translation is by Allen H Simon:

Ave, maris stella,
Dei Mater alma,
Atque semper Virgo,
Felix caeli porta.

Sumens illud Ave
Gabrielis ore,
Funda nos in pace,
Mutans Evae nomen.

Solve vincla reis,
Profer lumen caecis,
Mala nostra pelle,
Bona cuncta posce

Monstra te esse matrem,
Sumat per te preces,
Qui pro nobis natus
Tulit esse tuus.

Virgo singularis,
Inter omnes mitis,
Nos culpis solutos,
Mites fac et castos.

Vitam praesta puram,
Iter para tutum,
Ut videntes Jesum,
Semper collaetemur.

Sit laus Deo Patri,
Summo Christo decus
Spiritui Sancto,
Tribus honor unus. Amen.
   


Hail, star of the sea,
loving Mother of God,
and also always a virgin,
Happy gate of heaven.

Receiving that Ave
from Gabriel's mouth
confirm us in peace,
Reversing Eva's name.

Break the chains of sinners,
Bring light to the blind,
Drive away our evils,
Ask for all good.

Show yourself to be a mother,
May he accept prayers through you,
he who, born for us,
Chose to be yours.

O unique virgin,
Meek above all,
Make us, absolved from sin,
Gentle and chaste.

Keep life pure,
Make the journey safe,
So that, seeing Jesus,
We may always rejoice together.

Let there be praise to God the Father,
Glory to Christ in the highest,
To the Holy Spirit,
One honor to all three. Amen.

CPDL also offers a brief write-up about the hymn:

Hymn to the Virgin Mary (8th cent., author anon.)
Liturgical use: Hymn at Vespers on feasts of the Virgin Mary.

Mary's title of stella maris was first proposed by St. Jerome, in his treatise Liber de nominibus hebraicis (probably around AD 390), in which he explains the etymology of Hebrew names. He quotes unidentified sources as explaining the name of Mary as smyrna maris, literally bitterness of the sea. The Hebrew word miriam indeed refers to bitterness - it is explained as such in the anonymous Jewish account The life of Moses. St. Jerome dismisses the 'bitter' etymology, however, and proposes to change her title to stella maris. In order to justify his proposal, he quotes Syrus, most likely his contemporary St. Ephraem Syrus, who had insisted on Mary's status as domina or mistress.

View Wikipedia article for Ave maris stella.

This is from that Wikipedia link:

Ave Maris Stella (Latin, "Hail Star of the Sea") is a plainsong Vespers hymn to Mary. It was especially popular in the Middle Ages and has been used by many composers as the basis of other compositions. The creation of the original hymn has been attributed to several people, including Bernard of Clairvaux (12th century), Saint Venantius Fortunatus (6th century)^[1] and Hermannus Contractus (11th century).^[2] The text is found in 9th-century manuscripts, kept in Vienna^[3] and in the Abbey of Saint Gall.^[1]

The melody is found in the Irish plainsong "Gabhaim Molta Bríde", a piece in praise of St. Bridget. The popular modern hymn Hail Queen of Heaven, the Ocean Star, is loosely based on this plainsong original.

It finds particular prominence in the "Way of Consecration to the Blessed Virgin Mary" by Saint Louis de Montfort.

Here's a (very faint) recording of the same hymn, sung by the Benedictines of Brazil.

This is Guillame Dufay's beautiful chant/polyphony alternatim arrangement of the hymn, using the same melody in the chant portions.



Or, you can listen to 32 different versions of the hymn (!) in the below playlist:






Here is the chant score for melody #63 from Hymn Melodies; this tune is used for both the Mattins and Lauds hymns on this feast day, and, again, on Purification (AKA Candlemas, February 2), at Assumption (August 15), and at the Nativity of the B.V.M. (Sept. 8).

Here's an mp3 the cantor from LLPB singing melody #63; it's the Mattins hymn Quem terra, pontus, ethera, called "The God Whom Earth and Sea and Sky" in English.

Here are the words from Oremus; the note says "Words: attributed to Fortunatus, sixth century; trans. John Mason Neale, 1854."

The God whom earth and sea and sky
adore and laud and magnify,
whose might they own, whose praise they swell,
in Mary's womb vouchsafed to dwell.

The Lord whom sun and moon obey,
whom all things serve from day to day,
was by the Holy Ghost conceived
of her who through his grace believed.

How blessed that Mother, in whose shrine
the world's Creator, Lord divine,
whose hand contains the earth and sky,
once deigned, as in his ark, to lie.

Blessed in the message Gabriel brought,
blessed by the work the Spirit wrought;
from whom the great Desire of earth
took human flesh and human birth.

O Lord, the Virgin-born, to thee
eternal praise and glory be,
whom with the Father we adore
and Holy Ghost for evermore.

The Lauds hymn, O gloriosa femina (sometimes "O gloriosa domina"), is sung to the same melody today;  O gloriosa domina is also sung at Lauds on Purification (Candlemas)

This set of words comes from the SSM Breviary mentioned above (p.291);  it uses the same meter as Quem terra, pontus, ethera, so just sing it to the same tune, as prescribed.

O GLORIOUS Virgin, throned in rest
Amidst the starry host above,
Who gavest nurture from thy breast
To God with pure maternal love:

What we had lost through sinful Eve
The Blossom sprung from thee restores.
And granting bliss to souls that grieve.
Unbars the everlasting doors.

O gate, through which hath passed the King:
O hall, whence light shone through the gloom;
The ransomed nations praise and sing,
Life given from the virgin womb.

All honour, laud, and glory be,
O Jesu, Virgin-born, to Thee;
All glory, as is ever meet,
To Father and to Paraclete. Amen.

CPDL has the words to O gloriosa Domina, in Latin and English; the words above are clearly taken from the same original Latin text, so it's definitely the same song:

O gloriosa Domina
excelsa super sidera,
qui te creavit provide,
lactasti sacro ubere.

Quod Eva tristis abstulit,
tu reddis almo germine;
intrent ut astra flebiles,
Caeli fenestra facta es.

Tu regis alti janua
et porta lucis fulgida;
vitam datam per Virginem,
gentes redemptae, plaudite.

Gloria tibi, Domine,
qui natus es de Virgine,
cum Patre et Sancto Spiritu
in sempiterna secula. Amen.


O Heaven's glorious mistress,
elevated above the stars,
thou feedest with thy sacred breast
him who created thee.

What miserable Eve lost
thy dear offspring to man restors,
the way to glory is open to the wretched
for thou has become the Gate of Heaven.

Thou art the door of the High King,
the gate of shining light.
Life is given through a Virgin:
Rejoice, ye redeemed nations.

Glory be to Thee, O Lord,
Born of a Virgin,
with the Father and the Holy Spirit,
world without end. Amen.

Here's a page from the Poissy Antiphonal that includes both of these hymns - but the melodies seem quite different:





Here's that peek-through to the SSM Breviary for today:




Here's a bit from Wikipedia about the history of this feast:

An 11th-century Eastern Orthodox icon
of the Theotokos Panachranta,
i.e. the "all immaculate" Mary^[15]

A feast of the Conception of the Most Holy and All Pure Mother of God was celebrated in Syria on 8 December perhaps as early as the 5th century. Note that the title of achrantos (spotless, immaculate, all-pure) refers to the holiness of Mary, not specifically to the holiness of her conception.^[14]

By the 7th century the feast of her conception was widely celebrated in the East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East^[16] or took it from English usage.^[17] The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception.^[18] Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.^[19]

Writers such as Mark Miravalle and Sarah Jane Boss interpret the existence of the feast as a strong indication of the Church's traditional belief in the Immaculate Conception.^[20][21]

On 28 February 1476, Pope Sixtus IV, a Franciscan after whom the Sistine Chapel is named, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477,^[17] with a specially composed Mass and Office of the feast.^[22] With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception.^[23][24] On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See."^[25] This decree was reaffirmed by the Council of Trent.^[26]

One of the chief proponents of the doctrine was the Hungarian Franciscan Pelbartus Ladislaus of Temesvár. ^[27]

Pope Pius V, the Dominican Pope who in 1570 established the Tridentine Mass, included the feast (but without the adjective "Immaculate") in the Tridentine Calendar, but suppressed the existing special Mass for the feast, directing that the Mass for the Nativity of Mary (with the word "Nativity" replaced by "Conception") be used instead.^[28] Part of that earlier Mass was revived in the Mass that Pope Pius IX ordered to be used on the feast and that is still in use.^[29]

On 6 December 1708, Pope Clement XI made the feast of the Conception of Mary, at that time still with the Nativity of Mary formula for the Mass, a Holy Day of Obligation.^[18] Until Pope Pius X reduced in 1911 the number of Holy Days of Obligation to 8, there were in the course of the year 36 such days, apart from Sundays.^[30]

Here's another beautiful icon, a "Detail of a 13th century Theotokos Aeiparthenos icon, the Eleusa Theotokos of Tolga.   (Aeiparthenos = "Ever Virgin.")