The Advent 3 Alleluia: Excita, Domine

This rather famous text comes from Psalm (79/80), Qui Regis Israel:

 Stir up your might, O Lord, and come to save us.

 

 

It's "Gaudete" - "Rejoice!" - Sunday, so named for the first word of today's Introit, Gaudete in Domino.  The text for the Introit comes from the famous Philippians passage:

Rejoice in the Lord always: and again I say, Rejoice.  Let your moderation be known unto all men. The Lord is at hand.   Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

"Gaudete Sunday" is meant to be a day of lighter mood - "moderation" - when the "Last Things" theme of Advent gives way a bit to this calm assurance of the nearness of the Lord's presence.  The liturgical color changes from purple to pink (if a church has a pink set of vestments).

Interesting, then, that the Epistle is not that reading from Philippians!  It is a nice one, though:  James 5:7-10, and is quite similar in theme:

Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. You also must be patient. Strengthen your hearts, for the coming of the Lord is near. Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord.

The James, BTW, is not the "Historic Lectionary" epistle either; that one came from 1 Corinthians 4.

The Gospel, Matthew 11:2-11, though, has been in use at Advent 3 for a long time - at least since the 16th Century continuously (and in every BCP, as far as I can tell):

When John heard in prison what the Messiah was doing, he sent word by his disciples and said to him, "Are you the one who is to come, or are we to wait for another?" Jesus answered them, "Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me."

As they went away, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to look at? A reed shaken by the wind? What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written,

`See, I am sending my messenger ahead of you,
who will prepare your way before you.'

Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he."

And as usual, I'm thrilled at the wondrous Advent reading from Isaiah; it, too, resonates with the Gaudete theme:

Isaiah 35:1-10

The wilderness and the dry land shall be glad,

the desert shall rejoice and blossom;

like the crocus it shall blossom abundantly,

and rejoice with joy and singing.

The glory of Lebanon shall be given to it,

the majesty of Carmel and Sharon.

They shall see the glory of the LORD,

the majesty of our God.

Strengthen the weak hands,

and make firm the feeble knees.

Say to those who are of a fearful heart,

"Be strong, do not fear!

Here is your God.

He will come with vengeance,

with terrible recompense.

He will come and save you."

Then the eyes of the blind shall be opened,

and the ears of the deaf unstopped;

then the lame shall leap like a deer,

and the tongue of the speechless sing for joy.

For waters shall break forth in the wilderness,

and streams in the desert;

the burning sand shall become a pool,

and the thirsty ground springs of water;

the haunt of jackals shall become a swamp,

the grass shall become reeds and rushes.

A highway shall be there,

and it shall be called the Holy Way;

the unclean shall not travel on it,

but it shall be for God's people;

no traveler, not even fools, shall go astray.

No lion shall be there,

nor shall any ravenous beast come up on it;

they shall not be found there,

but the redeemed shall walk there.

And the ransomed of the LORD shall return,

and come to Zion with singing;

everlasting joy shall be upon their heads;

they shall obtain joy and gladness,

and sorrow and sighing shall flee away.

The collect for this week also contains the famous "stir up" text; as per the FHD and Hatchett's Commentary citations below, it has apparently  moved around the calendar quite a bit: from the Last Sunday in Advent to the Last Sunday before Advent, and ultimately back to this day (where it fits so well with this chant proper!):

Stir up your power, O Lord, and with great might come among us; and, because we are sorely hindered by our sins, let your bountiful grace and mercy speedily help and deliver us; through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be honor and glory, now and for ever. Amen.

The following is from Commentary on the American Prayer Book, by Marion Hatchett:

The Gelasian sacramentary is the source for this collect which is included in the first of the propers for Advent (no. 1121), and is addressed to the Son. In the Gregorian it is changed to a prayer addressed to the Father in a proper for a Sunday, included after the provisions for a winter ember vigil (no. 805). The Gallican Bobbio missal provides it as a second prayer in the first of the three Masses for Advent (no. 38). In the Sarum missal it was appointed for the fourth Sunday in Advent. Cranmer retained it in that version with slight changes, adding the phrase "among us" and, at the end of the petition, "through the satisfaction of thy Son our Lord." Revisers in 1662 added the phrase "in running the race that is set before us," and expanded "deliver us" to "help and deliver us." Cranmer's second phrase was deleted in the 1928 revision and the first of the additions of the 1662 edition has been dropped in the present revision, thus restoring the prayer to a form close to its original. The prayer echoes Psalm 80:2 and Hebrews 12:1. The one remnant of a series of four prayers which began with "excita" (stir up) used on four of the last five Sundays before Christmas in the Sarum missal, this prayer sets forth better than the others the themes of the two advents: the first in which He came in humility, and the second in which He comes in power; the first in which He came to save, and the second in which He comes to help and relieve.

The rubric following is a reminder that the Wednesday, Friday, and Saturday of this week are the traditional winter ember days, though these may now be transferred to a time related to local or diocesan occasions for ordination.

Here's Full Homely Divinity on "Stir Up Sunday" - and some of its culinary associations:

Stir up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may by thee be plenteously rewarded; through Jesus Christ our Lord. Amen.

The traditional Collect for the Sunday next before Advent was echoed in a popular rhyme on the way home from church:

Stir up, we beseech thee, the pudding in the pot;
And when we get home, we'll eat the lot.

...though, technically, the agenda for the day was not eating the pudding, but making it. On the Sunday before the beginning of Advent, it has always been customary to make the Christmas pudding (a type of fruit cake) so that the flavors could blend and age properly for the pudding to be at its best when eaten at Christmas dinner. Everyone shares in the making of the pudding, taking turns stirring it (east to west, the direction the wise men traveled) and each person making a wish while taking her or his turn at stirring. Often the cake also has tokens baked into it: a coin to signify that the finder would have a prosperous year, a ring to foretell a coming marriage or a button or thimble to predict another year of bachelorhood or spinsterhood. In the full homeliest manner, the making of the pudding renews a sense that the presence and purposes of God are never far removed from quotidian life. The sweetness of the pudding is a sign that God always desires the peace and happiness of his people. The contents of the pudding are a subtle reminder of a principal object of the Christian life: the fruit of good works, referred to in the collect. Sadly, the traditional collect has been replaced in many revisions of the Book of Common Prayer, but in the Church of England it has found new life as the prayer after Communion.

With or without the traditional collect in the Church's liturgy, there is no reason why Christian families cannot continue this tradition and use the old collect at home. After all, the Christmas pudding does need to be prepared in advance if it is to rise to the occasion on which it is eaten. The traditional English Christmas pudding is a steamed plum pudding. Click here for a website with a typical recipe. The American fruit cake is a variation on the same theme. We note that fruit cake has gotten a bad reputation, due to poorly made commercial versions that are dry and tasteless. When made in advance (to a good recipe, of course) and cured with regular infusions of quality spirits (wine, brandy, or bourbon are all suitable), a fruit cake is, in our humble opinion, one of the noblest confections ever created, and easily on a par with the best plum puddings.

Here is a list of all the chant propers for Advent 3, sung by the Sao Paolo Benedictines:

Hebdomada tertia adventus
DominicaIntroitus: Phil. 4, 4.5; Ps. 84 Gaudete in Domino (cum Gloria Patri)(6m13.5s - 5839 kb) score
Graduale: Ps. 79, 2.3. V. 2 Qui sedes, Domine (2m24.8s - 2265 kb) score
(anno B) Io. 1, 6. V. 7 et Lc. 1, 17 Fuit homo (2m09.3s - 1011 kb)
Alleluia: Ps. 79, 3 Excita, Domine (1m58.4s - 1853 kb) score
Offertorium: Ps. 84, 2 Benedixisti, Domine (1m18.4s - 1226 kb) score
Communio: Cf. Is. 35, 4 Dicite: Pusillanimes (56.9s - 891 kb) score

To celebrate the day, here's a very nice recording of Purcell's "Rejoice in the Lord Alway," sung by the Choir of King's College Cambridge:




Ant this is a fresco "in der Kirche von Gracanica, Szene" of John the Baptist from around 1235, by "Meister von Gracanica."

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:

Seen and heard today at Divine Service: "Thou Visitest the Earth"

Maurice Greene's beautiful "Thou Visitest the Earth," his composition based on today's  Psalm 65. Here it's sung (exquisitely!) by the Choir of New College, Oxford.  (Listen to more from this great choir here, at their webcast page.)



The Communion Hymn was St. Thomas Aquinas' beautiful Adoro te devote ("Humbly I adore Thee, verity unseen").  The English words of the hymn (#314 in the 1982 Hymnal) are copyright, but here's a version in Latin - sung by "The Cathedral Singers, Richard Proulx (conductor)" - with a metrical English translation below:

Adoro te devote, latens Deitas,
Quæ sub his figuris vere latitas;
Tibi se cor meum totum subjicit,
Quia te contemplans totum deficit.

Visus, tactus, gustus in te fallitur,
Sed auditu solo tuto creditur.
Credo quidquid dixit Dei Filius;
Nil hoc verbo veritátis verius.

O memoriale mortis Domini!
Panis vivus, vitam præstans homini!
Præsta meæ menti de te vívere,
Et te illi semper dulce sapere.

Pie Pelicane, Jesu Domine,
Me immundum munda tuo sanguine:
Cujus una stilla salvum facere
Totum mundum quit ab omni scelere.

Jesu, quem velatum nunc aspicio,
Oro, fiat illud quod tam sitio:
Ut te revelata cernens facie,
Visu sim beátus tuæ gloriæ. Amen



    Prostrate I adore Thee, Deity unseen,
    Who Thy glory hidest 'neath these shadows mean;
    Lo, to Thee surrendered, my whole heart is bowed,
    Tranced as it beholds Thee, shrined within the cloud.

    Taste, and touch, and vision, to discern Thee fail;
    Faith, that comes by hearing, pierces through the veil.
    I believe whate'er the Son of God hath told;
    What the Truth hath spoken, that for truth I hold.

    On the Cross lay hidden but thy Deity,
    Here is hidden also Thy Humanity:
    But in both believing and confessing, Lord,
    Ask I what the dying thief of Thee implored.

    Thy dread wounds, like Thomas, though I cannot see,
    His be my confession, Lord and God, of Thee,
    Make my faith unfeigned ever-more increase,
    Give me hope unfading, love that cannot cease.

    O memorial wondrous of the Lord's own death;
    Living Bread, that giveth all Thy creatures breath,
    Grant my spirit ever by Thy life may live,
    To my taste Thy sweetness never-failing give.

    Pelican of mercy, Jesus, Lord and God,
    Cleanse me, wretched sinner, in Thy Precious Blood:
    Blood where one drop for human-kind outpoured
    Might from all transgression have the world restored.

    Jesus, whom now veiled, I by faith descry,
    What my soul doth thirst for, do not, Lord, deny,
    That thy face unveiled, I at last may see,
    With the blissful vision blest, my God, of Thee. Amen

Today's lovely collect is this one:

Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

This is another very ancient one; from the 6th Century at least, given the reference in Hatchett to the Leonine Sacramentary.  His (Hatchett's) Commentary says that:

The prayer is among a series for use at Vespers in the Leonine sacramentary (no.598).  The Gelasian appoints it as the initial prayer of the eighth of the sixteen Sunday Masses (no. 1209), and the Gregorian supplement has it as the collect (no. 1168) for the fourteenth Sunday after (the) Pentecost (octave).  The Sarum missal and earlier Prayer Books associate it with the fourteenth Sunday after Trinity.  The message is clear and forthright:  only if we love what God commands can we render cheerful obedience, and for this we need the gifts of faith, hope, and charity.  The Latin form as "that we may deserve to obtain what you promise," but Cranmer eliminated any idea of merit from the collect.

Good old Cranmer, emphasizing Grace above all - and that's a good idea, too, in my view.   That theme goes very well with the motet above as well, which exalts the good gifts of God.  It's also perfect for the Gospel reading for today, the story of the Publican and the Pharisee; that one's entirely about the centrality of Grace.

I was thinking about "gratitude" today; it's normal to want to express it for the beauty of the world, and for other good and pleasing things (including Maurice Greene's musical talent!).

My dog and I took a nice long walk in the hills today, and got our blood rushing and our cheeks all rosy - and then we went to the dog park, where we saw a Jack Russell Terrier and a German Shepherd, both puppies, chasing 2 Italian greyhounds around the place.  (They never came close to catching them.)  A Bernese Mountain Dog got into the act, too, and a couple of mutts, including mine.

It was a beautiful day, and the dogs were loving it too.   Easy to understand the Psalmist's desire to thank God for "crowning the year" with such a day.....

Anglican Chant XXXII: Psalm 93, The Lord is King (Garrett)

This is one of my favorite Psalms!  And this is a quite nice chant; here's the Coverdale Psalter version: 

1  The Lord is King, and hath put on glorious apparel *
 the Lord hath put on his apparel, and girded himself with strength.
2  He hath made the round world so sure *
 that it cannot be moved.
3  Ever since the world began hath thy seat been prepared *
 thou art from everlasting.
4  The floods are risen, O Lord, the floods have lift up their voice *
 the floods lift up their waves.
5  The waves of the sea are mighty, and rage horribly *
 but yet the Lord, who dwelleth on high, is mightier.
6  Thy testimonies, O Lord, are very sure *
 holiness becometh thine house for ever.

Here's Wikipedia on Psalm 93:

Psalm 93 (Greek numbering: Psalm 92) is the 93rd psalm in the biblical Book of Psalms. One of the Royal Psalms, Psalm 93-99, praising God as the King of His people.

Uses - Judaism

• Is the psalm of the day for the Shir Shel Yom on Friday.^[1]
  
• Is recited during Kabbalat Shabbat.^[2]
• Is recited during Pesukei Dezimra on Shabbat, Yom Tov, and Hoshana Rabbah.^[3]
  
• Verse 1 is part of Mishnah Tamid 7:4.^[4] It is found in the Mussaf Amidah on Rosh Hashanah.^[5]
  

And here's something about Garrett:

George Mursell Garrett (8 June 1834 – 8 April 1897^[1]) was an English organist and composer.

Garrett was born in Winchester where his father was master of the choristers at Winchester Cathedral. He later served as assistant to Samuel Sebastian Wesley at Winchester. Garrett was appointed the Director of Music at St. John's College, Cambridge in 1857 and held the position for forty years.^[2]

Garrett wrote music for the Anglican Church in the form of service settings and anthems. He is perhaps best represented today by his Anglican chant setting of Psalm 126.

He is buried in the Mill Road cemetery, Cambridge.

Anglican Chant XXXI: Psalm 130, Out of the Deep (Walford Davies)

Here are the Coverdale Psalter words:

1  Out of the deep have I called unto thee, O Lord *
 Lord, hear my voice.
2  O let thine ears consider well *
 the voice of my complaint.
3  If thou, Lord, wilt be extreme to mark what is done amiss *
 O Lord, who may abide it?
4  For there is mercy with thee *
 therefore shalt thou be feared.
5  I look for the Lord; my soul doth wait for him *
 in his word is my trust.
6  My soul fleeth unto the Lord *
 before the morning watch, I say, before the morning watch.
7  O Israel, trust in the Lord, for with the Lord there is mercy *
 and with him is plenteous redemption.
8  And he shall redeem Israel *
 from all his sins.

Here's a bit about this Psalm:

This lament, a Penitential Psalm, is the De profundis used in liturgical prayers for the faithful departed in Western liturgical tradition. In deep sorrow the psalmist cries to God (1-2), asking for mercy (3-4). The psalmist's trust (5-6) becomes a model for the people (7-8).

v1. the depths: Here is a metaphor of total misery. Deep anguish makes the psalmist feel "like those who go down to the pit" (Psalm 143:7). Robert Alter points out that '..."the depths" are an epithet for the depths of the sea, which in turn is an image of the realm of death'.^[1] Other Bible passages (Creation, the dwelling of Leviathan, Jesus stilling the storm) also resonate with imagery of fear and chaos engendered by the depths of the sea.

v3. 'If you, Lord, were to mark iniquities, who, O Lord, shall stand?. A temporary shift from the personal to the communal; this plurality (the nation, Israel) again appears in the final two verses.

v4. that you may be revered. The experience of God's mercy leads one to a greater sense of God.

In Judaism

• Psalm 130 is recited as part of the liturgy for the High Holidays, sung responsively before the open Torah ark during the morning service from Rosh Hashanah until Yom Kippur. The custom of reciting this psalm during these times had long lain dormant until it was revived in the Birnbaum and Artscroll siddurim in the 20th century.^[3]
• Is recited following Mincha between Sukkot and Shabbat Hagadol.^[4]
• Is recited during Tashlikh.^[5]
• It is also among those psalms traditionally recited as a prayer for the sick.
• In some synagogues, it is said on every weekday. In Hebrew, it is often called "(Shir HaMa'alot) MiMa'amakim" after its initial words.
• Verses 3-4 are part of the opening paragraph of the long Tachanun recited on Mondays and Thursdays.^[6]

Shir hamaalot mima'amakim keraticha adonai Adonai schimah vekoli tiyena oznecha kashuvot Lekol tachanunai Im avonot tishmor ya adonai mi yaamod Ki imcha haslicha Lemaan tivare kiviti adonai Kivta nafshi velidvaro hochalti Nafshi ladonai Mishomrim laboker Yachel yisrael el adonai Ki im adonai hachesed Veharbeh imo fedut Vehu yifdeh et yisrael mikol avonotav.

In literature

The title "De Profundis" was used as the title of a poem by Spanish author Federico García Lorca in his Poema del cante jondo.

A long letter by Oscar Wilde written to his former lover Lord Alfred Douglas near the end of Wilde's life while he was in prison also bears the title "De Profundis" (though it was given the title after Wilde's death), as do poems by Alfred Tennyson, Elizabeth Barrett Browning, Charles Baudelaire, Christina Rossetti, C. S. Lewis, Georg Trakl and Dorothy Parker.

In the novel Fires on the Plain, by Shōhei Ōoka, the character Tamura makes reference to Psalm 130's first line "De profundis clamavi" in a dream sequence.^[2]

Here's Wikipedia's entry on Davies:

Sir Henry Walford Davies KCVO OBE (6 September 1869 – 11 March 1941) was a British composer, who held the title Master of the King's Musick from 1934 until 1941.

Early life and education

Henry Walford Davies was born in Oswestry on the Wales-England border, seventh of nine children of John Whitridge Davies and Susan, née Gregory, and the youngest of four surviving sons. His middle name Walford was his maternal grandmother's maiden name; he later dropped his first name Henry, becoming generally known as Walford Davies. John Whitridge Davies was a leading figure in the local musical scene, playing the flute and the cello, and leading the choir at the Congregational church, Christ Church, where his brother was organist. He brought up his children to make music together. Performances of oratorios by Handel and others by Henry Leslie's Oswestry choral society were reviewed warmly in the London Musical Times.

Walford's brothers Charlie and Harold were, successively, organists at Christ Church succeeding their uncle, Charlie from the age of eleven. Charlie died young after emigrating to Australia. Harold also emigrated to Australia, where he took the first musical doctorate from an Australian university and ultimately achieved considerable fame as Professor of Music at Adelaide University and Principal of the Elder Conservatorium. Tom, the eldest, followed a family tradition by entering the ministry.

Walford Davies grew up, like his siblings, playing any instrument he could lay his hands on, often in an informal band with his brothers, cousins and friends, but it was as a singer that he was first noticed and entered, against misgivings from his Nonconformist family, for a choristership at St. George's Chapel, Windsor. In this he was successful, and from the age of twelve he was singing fourteen services a week as well as attending school. Here he came under the influence of Walter Parratt, a leader in the late Victorian organ renaissance, and Randall Davidson, as Dean of Windsor.

Davies studied under, and was assistant to, Parratt for five years before entering the Royal College of Music in 1890 where he studied under Hubert Parry and Charles Villiers Stanford.

Career

Davies remained at the College as a teacher of counterpoint from 1895, one of his pupils being Rutland Boughton and another Leopold Stokowski. During this time he held a number of organist posts in London including St Anne's Church, Soho (1890-1891), Christ Church, Hampstead (1891-1898), culminating in his appointment in 1898 as organist of the Temple Church, where Stokowski was also his assistant. Davies continued there until 1917. In 1918 he was appointed the first director of music to the newly created Royal Air Force, which led to him writing the march, "RAF March Past", still played by many marching bands today.

In 1919, Walford Davies was made professor of music at Aberystwyth. He subsequently did much to promote Welsh music, becoming chairman of the Welsh National Council of Music. From 1927 he was organist at St. George's Chapel, Windsor. One of his assistant organists was Malcolm Boyle.

In 1924, Davies became Professor of Music at Gresham College, London: a part-time position giving public lectures.

From the 1920s, he also made a series of records of lectures, which led to his being employed by the BBC. He made radio broadcasts on classical music under the title Music and the Ordinary Listener. These lasted from 1926 until the outbreak of World War II in 1939, and Davies became a well-known and popular radio personality. His book The Pursuit of Music (1935) has a similar non-specialist tone.

Walford Davies was knighted in 1922. Following the death of Sir Edward Elgar in 1934, he was appointed Master of the King's Music. He died in 1941, aged seventy-one, at Wrington, Somerset and his ashes are buried in the grounds of Bristol Cathedral.

Anglican Chant XXX: Psalm 115, Not unto us O Lord (G Knight)

Here are the words from the Coverdale Psalter:

1  Not unto us, O Lord, not unto us, but unto thy Name give the praise *
 for thy loving mercy, and for thy truth’s sake.
2  Wherefore shall the heathen say *
 Where is now their God?
3  As for our God, he is in heaven *
 he hath done whatsoever pleased him.
4  Their idols are silver and gold *
 even the work of men’s hands.
5  They have mouths, and speak not *
 eyes have they, and see not.
6  They have ears, and hear not *
 noses have they, and smell not.
7  They have hands, and handle not; feet have they, and walk not *
 neither speak they through their throat.
8  They that make them are like unto them *
 and so are all such as put their trust in them.
9  But thou, house of Israel, trust thou in the Lord *
 he is their succour and defence.
10  Ye house of Aaron, put your trust in the Lord *
 he is their helper and defender.
11  Ye that fear the Lord, put your trust in the Lord *
 he is their helper and defender.
12  The Lord hath been mindful of us, and he shall bless us *
 even he shall bless the house of Israel, he shall bless the house of Aaron.
13  He shall bless them that fear the Lord *
 both small and great.
14  The Lord shall increase you more and more *
 you and your children.
15  Ye are the blessed of the Lord *
 who made heaven and earth.
16  All the whole heavens are the Lord’s *
 the earth hath he given to the children of men.
17  The dead praise not thee, O Lord *
 neither all they that go down into silence.
18  But we will praise the Lord *
 from this time forth for evermore. Praise the Lord.

The incipit of this Psalm in Latin is Non nobis, domine - which became a hymn in its own right at some point during the middle ages:

Non nobis is a short Latin hymn used as a prayer of thanksgiving and expression of humility. The Latin text derives from Psalm 113:9 (according to the Vulgate numbering), which corresponds to Psalm 115:1 in the King James Version. It reads,

Non nobis, non nobis, Domine
Sed nomini tuo da gloriam.
Not to us, not to us, O Lord,
But to thy name give glory.

....

As part of Psalm 115 (In exitu Israel) it was also recited liturgically as part of the Paschal vigil, the celebrants kneeling in a gesture of self-abasement when this verse was reached. According to legend Henry V ordered it to be recited along with the Te Deum in thanksgiving for the English victory at the Battle of Agincourt in 1415 (see below). Jean Mouton (c. 1459-1522) composed a motet to a text beginning with the Non nobis to celebrate the birth of a daughter to Louis XII and Anne of Brittany in 1510.

Here's the song as sung in the 1989 film, Henry V; no idea if this is the original melody or not, though:



About the composer of this Anglican Chant:

Gerald Hocken Knight CBE (1908–1979) was a cathedral organist, who served at Canterbury Cathedral.

Gerald Hocken Knight was born on 27 July 1908 in Par, Cornwall, and was educated at Truro Cathedral School and Peterhouse, Cambridge.[2] He was an articled organ pupil of Hubert Stanley Middleton at Truro Cathedral.

He was appointed a Fellow of the Royal School of Church Music in 1964.

An Alleluia for St. Michael and All Angels: Laudate Deum, omnes angelus

According to the Benedictines of Brazil, Laudate Deum, omnes angelus - the Alleluia for the Second Sunday after the Epiphany - can be used as an alternate to Sancte Michael archangele as the Alleluia for the September 29 Feast of St. Michael and All Angels (AKA "Ss. Michaelis, Gabrielis et Raphaelis, Archangelorum").

I could not find a recording of  Sancte Michael archangele - so here's Laudate Deum, omnes angelus, which is very pretty indeed.   (Again, though:  I am quite amazed at the cottage industry of St. Michael Archangel videos - all highly dramatic, and often using some of the most surprising music as background! - at YouTube.  It seems that the "soldier of God's armies" image really appeals to some people.)




The text comes from Psalm 148, verse 2:

Laudate Deum, omnes Angeli eius: laudate eum, omnes virtutes eius. Alleluia.

Praise God, all His Angels, praise Him, all His hosts. Alleluia.

You can listen to recordings of the Introit, Offertory, and Communio at Ss. Michaelis, Gabrielis et Raphaelis, Archangelorum (St. Michael and All Angels, that is): September 29.   Listen to the Office Hymns atSeptember 29: The Feast of St. Michael and All Angels.

Other posts for this feast day are collected here.


The Collect for St. Michael and All Angels is a nice one:

Everlasting God, you have ordained and constituted in a wonderful order the ministries of angels and mortals: Mercifully grant that, as your holy angels always serve and worship you in heaven, so by your appointment they may help and defend us here on earth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Marion Hatchett, in his Commentary on the American Prayer Book, says about this feast that:

The observance of a day to honor Saint Michael dates to the fifth century when a church near Rome was dedicated to the archangel.  The Leonine sacramentary contains a proper for St. Michael's Day (nos. 844-859).  In the Eastern churches other angels have been so honored, but the feasts of Gabriel and Raphael did not enter the ROman calendar until this century.

In the 1549 Book the title was expanded to include all angels.  Michael is mentioned in Jude 9 and Rev. 12:7 (see also Dan. 10:13, 21, and 12:1).  On the basis of these passages he has been honored as the "captain of the heavenly hosts."  Gabriel was the messenger of God at the annunciation to Zechariah (Lk. 1:19) and to Mary (Lk. 1:26).  He is also mentioned in Dan. 8:16 and 9:21.  Raphael is named in the Old Testament Apocrypha (Tobit 3:16-17 and 5:5 ff.).  The word "angel" literally means "messenger."

Just for interest, this appears to be a composition by one Rafał Krzychowiec based on the text of other Alleluia for today, Sancte Michael archangele (gregorian chant score below the vid).  Interestingly, this piece has spoken parts; I don't know what's being said, though.

I'm not sure which came first, but this text has often been used as an antiphon in various offices in addition to its use here as an Alleluia for the mass:

Sancte Michael archangele defende nos in proelio ut non pereamus in tremendo judicio. 

Saint Michael Archangel, defend us in battle so that we may not perish in the awful day of judgment.

Wikipedia has more about a longer "Prayer of St. Michael," and notes that:

This prayer, whose opening words are similar to the Alleluia verse for Saint Michael’s feasts on 8 May and 29 September in the Roman Missal of the time (which ran, "Sancte Michael, defende nos in proelio ut non pereamus in tremendo iudicio"), was added in 1886 to the Leonine Prayers that in 1884 Pope Leo XIII ordered to be said after Low Mass, for the intention of obtaining a satisfactory solution to the problem that the loss of the Pope's temporal sovereignty caused in depriving him of the evident independence required for effective use of his spiritual authority.

Here's a lovely piece of Byzantine art with Michael as subject; the page says it's an "Ivory panel from a Byzantine diptych. Constantinople (AD 525-550)," now in the British Museum.

More from the Wikpedia page:

Constantinople, 6th century AD

Standing beneath an ornate arch, at the top of a flight of steps, the archangel holds an orb and a staff. The Greek inscription, which would have continued on the other leaf read: Receive the suppliant before you, despite his sinfulness.

This is the largest surviving Byzantine ivory panel and probably represents an imperial commission originating from Constantinople. It has been suggested that the angel was presenting the orb to an emperor, perhaps Justinian I (527-565 AD), who was depicted on the other lost leaf.

Height: 42.8 cm (16.9 in) Width: 14.3 cm (5.6 in) Depth: 0.9 cm (0.35 in)

Anglican Chant XXIX: King's College Cambridge, Psalm 65 (Atkins)

Here's the 1662 BCP (Coverdale) text:

1  Thou, O God, art praised in Sion *
 and unto thee shall the vow be performed in Jerusalem.
2  Thou that hearest the prayer *
 unto thee shall all flesh come.
3  My misdeeds prevail against me *
 O be thou merciful unto our sins.
4  Blessed is the man, whom thou choosest, and receivest unto thee *
 he shall dwell in thy court, and shall be satisfied with the pleasures of thy house, even of thy holy temple.
5  Thou shalt shew us wonderful things in thy righteousness, O God of our salvation *
 thou that art the hope of all the ends of the earth, and of them that remain in the broad sea.
6  Who in his strength setteth fast the mountains *
 and is girded about with power.
7  Who stilleth the raging of the sea *
 and the noise of his waves, and the madness of the people.
8  They also that dwell in the uttermost parts of the earth shall be afraid at thy tokens *
 thou that makest the outgoings of the morning and evening to praise thee.
9  Thou visitest the earth, and blessest it *
 thou makest it very plenteous.
10  The river of God is full of water *
 thou preparest their corn, for so thou providest for the earth.
11  Thou waterest her furrows, thou sendest rain into the little valleys thereof *
 thou makest it soft with the drops of rain, and blessest the increase of it.
12  Thou crownest the year with thy goodness *
 and thy clouds drop fatness.
13  They shall drop upon the dwellings of the wilderness *
 and the little hills shall rejoice on every side.
14  The folds shall be full of sheep *
 the valleys also shall stand so thick with corn, that they shall laugh and sing.

From the YouTube page:

Anglican Chant composed by Sir Ivor Algernon Atkins (29 November 1869 -- 26 November 1953) was the choirmaster and organist at Worcester Cathedral for over 50 years (1897-1950). He is well known for editing Allegri's Miserere with the famous top-C part for the treble. He is also well known for The Three Kings, an arrangement of a song by Peter Cornelius as a choral work for Epiphany. Born into a Welsh musical family at Llandaff, Atkins graduated with a bachelor of music degree from The Queen's College, Oxford in 1892, and subsequently obtained a Doctorate in Music (Oxford). He was assistant organist of Hereford Cathedral (1890-1893) and organist of St Laurence Church, Ludlow from 1893 to 1897. He composed songs, church music, service settings and anthems. With Edward Elgar he prepared an edition of Bach's St. Matthew Passion. Knighted in 1921 for services to music, Atkins was President of the Royal College of Organists from 1935 to 1936. He died in Worcester. He was a friend of Edward Elgar, who in 1904 dedicated the third of his Pomp and Circumstance Marches to Atkins. wikipedia

Anglican Chant XXVIII: Psalm 63 (Jones)

From the YouTube page:

The Schola Cantorum sings Psalm 63, "Deus, Deus meus," at Choral Evensong on 15 May 2011 at St. Andrew's Episcopal Church, Highland Park, Pittsburgh, PA. Chant: Jones. Alastair Stout, organ; Peter J. Luley, choirmaster.

 Here's the 1662 BCP (Coverdale) Psalter text:

1  O God, thou art my God *
 early will I seek thee.
2  My soul thirsteth for thee, my flesh also longeth after thee *
 in a barren and dry land where no water is.
3  Thus have I looked for thee in holiness *
 that I might behold thy power and glory.
4  For thy loving-kindness is better than the life itself *
 my lips shall praise thee.
5  As long as I live will I magnify thee on this manner *
 and lift up my hands in thy Name.
6  My soul shall be satisfied, even as it were with marrow and fatness *
 when my mouth praiseth thee with joyful lips.
7  Have I not remembered thee in my bed *
 and thought upon thee when I was waking?
8  Because thou hast been my helper *
 therefore under the shadow of thy wings will I rejoice.
9  My soul hangeth upon thee *
 thy right hand hath upholden me.
10  These also that seek the hurt of my soul *
 they shall go under the earth.
11  Let them fall upon the edge of the sword *
 that they may be a portion for foxes.
12  But the King shall rejoice in God; all they also that swear by him shall be commended *
 for the mouth of them that speak lies shall be stopped.

Anglican Chant XXVII: King's College Cambridge Psalm 23 (Goss)

Here's the 1662 BCP (Coverdale) Psalter text:

1 The Lord is my shepherd *
therefore can I lack nothing.
2 He shall feed me in a green pasture *
and lead me forth beside the waters of comfort.
3 He shall convert my soul *
and bring me forth in the paths of righteousness, for his Name’s sake.
4 Yea, though I walk through the valley of the shadow of death , I will fear no evil *
for thou art with me; thy rod and thy staff comfort me.

5 Thou shalt prepare a table before me against them that trouble me *
thou hast anointed my head with oil, and my cup shall be full.
6 But thy loving-kindness and mercy shall follow me all the days of my life *
and I will dwell in the house of the Lord for ever.

This is from the YouTube page:

Anglican Chant by Sir John Goss (27 December 1800 -- 10 May 1880) was an English organist, composer and teacher.

Born to a musical family, Goss was a boy chorister of the Chapel Royal, London, and later a pupil of Thomas Attwood, organist of St Paul's Cathedral. After a brief period as a chorus member in an opera company he was appointed organist of a chapel in south London, later moving to more prestigious organ posts at St Luke's, Chelsea and finally St Paul's Cathedral, where he struggled to improve musical standards.

As a composer, Goss wrote little for the orchestra, but was known for his vocal music, both religious and secular. Among his best-known compositions are his hymn tunes "Praise my Soul, the King of Heaven" and "See, Amid the Winter's Snow". The music critic of The Times described him as the last of the line of English composers who confined themselves almost entirely to ecclesiastical music.

From 1827 to 1874, Goss was a professor at the Royal Academy of Music, teaching harmony. He also taught at St Paul's. Among his pupils at the academy were Arthur Sullivan, Frederic Cowen and Frederick Bridge. His best-known pupil at St Paul's was John Stainer, who succeeded him as organist there.
wikipedia

There are 17 other Anglican Chant videos on this playlist, too.  Have fun!

Laudate dominum: O Praise Ye the Lord! (Parry)

Charles Hubert H. Parry: O Praise ye the Lord!



The YouTube page says this is from "the National Service of Thanksgiving to Celebrate The Diamond Jubilee Of Her Majesty The Queen, St Paul's Cathedral, Tuesday 5th June 2012."  It's interesting to me that so many in that congregration know this hymn!

They had this one at St. Thomas yesterday, too.  It's a splendid tune - one of the first hymns I fell in love with - and these are the splendid words that go with it, from Psalm 149:

O praise ye the Lord! praise Him in the height;
Rejoice in His Word, ye angels of light;
Ye heavens, adore Him by Whom ye were made,
And worship before Him in brightness arrayed.

O praise ye the Lord! Praise Him upon earth,
In tuneful accord, ye sons of new birth;
Praise Him Who hath brought you His grace from above,
Praise Him Who hath taught you to sing of His love.

O praise ye the Lord! All things that give sound;
Each jubilant chord re-echo around;
Loud organs, His glory forth tell in deep tone,
And sweet harp, the story of what He hath done.

O praise ye the Lord! Thanksgiving and song
To Him be outpoured all ages along!
For love in creation, for Heaven restored,
For grace of salvation, O praise ye the Lord!

The 2nd Alleluia for Ascension Day: Dominus in Sina

Here's a video of this chant, sung by the Congregation of St. Lazarus Autun:



The text comes from Psalm (67/)68, vv (18-19/)17-18; here's CCWatershed's translation of the proper itself:

The Lord is in Sinai, in the holy place; ascending on high, he has led captivity captive.

Here's the full chant score:

Psalm 68 is a long - and obscure! - Psalm; here are the first 19 verses, for a little bit of context:

To the choirmaster. A Psalm of David. A Song.

1 God shall arise, his enemies shall be scattered;
and those who hate him shall flee before him!
2 As smoke is driven away, so you shall drive them away;
as wax melts before fire,
so the wicked shall perish before God!
3 But the righteous shall be glad;
they shall exult before God;
they shall be jubilant with joy!

4 Sing to God, sing praises to his name;
lift up a song to him who rides through the deserts;
his name is the Lord;
exult before him!
5 Father of the fatherless and protector of widows
is God in his holy habitation.
6 God settles the solitary in a home;
he leads out the prisoners to prosperity,
but the rebellious dwell in a parched land.

7 O God, when you went out before your people,
when you marched through the wilderness, Selah
8 the earth quaked, the heavens poured down rain,
before God, the One of Sinai,
before God, the God of Israel.
9 Rain in abundance, O God, you shed abroad;
you restored your inheritance as it languished;
10 your flock found a dwelling in it;
in your goodness, O God, you provided for the needy.

11 The Lord gives the word;
the women who announce the news are a great host:
12 “The kings of the armies—they flee, they flee!”
The women at home divide the spoil—
13 though you men lie among the sheepfolds—
the wings of a dove covered with silver,
its pinions with shimmering gold.
14 When the Almighty scatters kings there,
let snow fall on Zalmon.

15 O mountain of God, mountain of Bashan;
O many-peaked mountain, mountain of Bashan!
16 Why do you look with hatred, O many-peaked mountain,
at the mount that God desired for his abode,
yes, where the Lord will dwell forever?
17 The chariots of God are twice ten thousand,
thousands upon thousands;
the Lord is among them; Sinai is now in the sanctuary.
18 You ascended on high,
leading a host of captives in your train
and receiving gifts among men,
even among the rebellious, that the Lord God may dwell there.

Paul cites these verses Psalm in Ephesians 4:8, in what to my eyes appears to be a very complex - and again, obscure! - rabbinic argument.   Here are the first 16 verses of that chapter:

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.  There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism,  one God and Father of all, who is over all and through all and in all.  But grace was given to each one of us according to the measure of Christ's gift.  Therefore it says,

“When he ascended on high he led a host of captives,
    and he gave gifts to men.”

(In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth?  He who descended is the one who also ascended far above all the heavens, that he might fill all things.)  And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ,  until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ,  so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.  Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

The Brazilian Benedictines offer mp3s of all the mass propers on the day:

In Ascensione Domini
DominicaIntroitus: Act. 1, 11; Ps. 46 Viri Galilæi (2m48.4s - 2635 kb) score here

Alleluia: Ps. 46, 6 Ascendit Deus (1m50.2s - 1725 kb) score here

Alleluia: Ps. 67, 18.19 Dominus in Sina (2m33.9s - 2409 kb) score here

Offertorium: Ps. 46, 6 Ascendit Deus (1m33.8s - 1469 kb MONO due to problems with my recording set) score here

Communio:
(anno A)Mt. 28, 18.19 Data est mihi (1m21.9s - 1283 kb) score here
(anno B)Mc. 16, 17.18 Signa (1m05.5s - 1027 kb)
(anno C)  Ps. 67, 33.34 Psallite Domino (59.0s - 925 kb MONO due to problems with my recording set) score here

You can read other posts about the day's propers on Chantblog as well:

• The Sarum Ascension Office
• Ascension Day Music for the Mass  (The Introit at the Mass)
• Ascension: Ascendit Deus (The 1st Alleluia and Offertory at the Mass) 

And don't forget to read Full Homely Divinity's article on Ascension!

This is Andrei Rublev's lovely Ascension, from around 1408; it's now in the Tretyakov Gallery, Moscow.

The Gallery's website has some interesting things to say about this icon:

From the Prazdnichny Chin (row) which was located above the Deisus and which illustrated events from the Gospel, only five icons have been preserved. Three of them are in the collection of the Tretyakov Gallery and two icons from this row – the “Baptism” and the “Feast of the Purification” – are in the collection of the State Russian Museum in St Petersburg. Most researchers are inclined to view these icons as works coming from the atelier of Andrei Rublev and Daniil. The best done is thought to be the icon of the “Ascension” and many researchers attribute it to Andrei Rublev himself. The icon of the «Ascension» differs from all the other multi-figure icons in the Prazdnichny Chin in the way it possesses a special rhythmic organisation of the composition. Here there appeared the feeling of harmony and plastic balance characteristic of Andrei Rublev. The iconography of the «Ascension» was formed in Byzantine art on the basis of texts from the Gospel According to Mark (XVI, 15–20) and the Gospel According to Luke (XXIV, 42–52), as well as on the Acts of the Apostles (1, 4–12), which tell of the ascension of Christ to heaven after his resurrection from the dead on the fortieth day. This miracle occurred on the Eleon Hill before the disciples when they saw the ascending Christ. Before the apostles there were «two men in white garments» –angels who spoke of the second coming of the Teacher to Earth. The icons come from the Prazdnichny Chin of the iconostasis of the Church of the Assumption in the city of Vladimir. During the period 1768–1775, the dilapidated iconostasis dating from 1408 no longer corresponded to the tastes of the age of Catherine the Great and was taken out of the church and sold to the village of Vasilievskoye, near Shui (present-day Ivanovskaya Oblast). During 1918–1920s, the icons were removed by an expedition of the Central State Restoration Workshops.

The Palm Sunday Offertory: Improperium expectavit cor meum

Here's a video of the Palm Sunday Offertory, from last year's Palm Sunday mass at St. Peter's in Rome.  I'm very happy to have a video of the mass itself; it's so much better to be able to see how the chant fits in and works with what's going on in the liturgy.



Palm Sunday may be my favorite of all days on the Church calendar; it's so complex, and contains such an incredible range of events and emotions that it seems to me almost a comprehensive description of human life on earth - all encapsulated in a single day.   The mass begins with the joy of Hosanna, filio David, and the triumphant hymn Gloria, laus, et honor tibi - and then the Tract takes a 180-degree turn with the Psalm 22-based Deus, deus meus.  The rest of the chants for the day are pure mournfulness, the intimation of disaster everywhere.

This text, for instance, comes from the mourning Psalm (68)/69, vv. 20-21; here's my translation (with the help of Google Translate):

My heart hath expected reproach and misery; I looked for someone to grieve together with me, but there was none to comfort me;  I sought him, and found him not.   And they gave me gall for my food, and in my thirst they gave me vinegar to drink.

The Gradual continues the theme of mourning, with Christus factus est - the same Gradual sung on Good Friday.   Finally, the Communio has the very last word on the day, again anticipating the Passion:  "Father, if this cup cannot pass away, unless I drink it: your will be done."

Palestrina set the text of today's Offertory; it's here in the video below.  The YouTube page says it  comes from the same mass - Palm Sunday at St. Peter's, from last year - and it seems to be part of the Offertory rite as well.  I'm not sure why; cups seem to be carried to the altar in both videos, so it would seem that the two pieces were sung back-to-back. I suppose in such a large place and with so many people in attendance, you would need more music - so perhaps that's it.



And of course, Handel used this text in Messiah, as well, as "Thy Rebuke hath broken his heart":



Here are all the chants for the day, from the Brazilian Benedictines:

Hebdomada Sancta
Dominica in Palmis de Passione Domini
Antiphona: Hosanna filio David (34.9s - 548 kb) chant score

Ad processionemProcedamus (8.3s - 133 kb) chant score
Antiphona: Pueri... portantes (2m24.9s - 2266 kb) chant score
Antiphona: Pueri... vestimenta (1m18.4s - 1228 kb) chant score
Hymnus ad Christum Regem: Gloria, laus (2m43.7s - 2558 kb) chant score
Responsorium: Ingrediente Domino (3m34.2s - 3350 kb) chant score

Ad MissamTractus: Ps. 21, 2-9.18.19.22.24.32 Deus, Deus meus (1m54.7s - 1794 kb) chant score
Graduale: Phil. 2, 8. V. 9 Christus factus est (2m19.3s - 2178 kb) chant score
Offertorium: Ps. 68, 21.22 Improperium... et dederunt (2m40.2s - 2504 kb) chant score
Communio: Mt. 26, 42 Pater, si non potest (3m28.0s - 3252 kb) chant score

And here are some Palm Sunday posts on Chantblog:

• Palm Sunday: Hosanna, Filio David (included here are the other Liturgy of the Palms antiphons and the hymn Gloria, laus)
• The Palm Sunday Tract: Deus, Deus Meus
• Christus factus est (The Palm Sunday Gradual)

Here are a couple of files from Trinity Wall Street's Palm Sunday services last year; the first is the complete service, and the second is just the sung passion.  The latter is not Gregorian Chant, but (I believe) their own composition; it's really very beautiful.

• Palm Sunday and sung Passion, from Trinity Wall Street
• The Passion Reading Chanted by the Trinity Choir

I do have a version of the complete Gregorian sung Passion, but it's the one for Good Friday, from the gospel of John:

•  Good Friday: The Passion of Our Lord Jesus Christ, according to St. John

I'm still looking for a complete sung Gregorian Passion of any of the synoptic Gospels; this year it's Luke.  Haven't found anything yet, though.

Here's Duccio di Buoninsegna's Entry into Jerusalem, from sometime around 1310: