The Other Chants of the Mass of St Philip Neri

Having in my last post identified the musical source for the chant setting of the Offertory for the feast of St Philip Neri, I thought next to mention the melodic origins of the rest of the Proper of his Mass. 

To begin with, the Introit, Caritas Dei, is self-evidently taken from the Mass of Whit Saturday, omitting the first, internal alleluia (and the last two, except in Eastertide), raising the first note of per by a tone and replacing the Whit Saturday melody for the last word, nobis, with that of the last two syllables of the first (itself identical with the corresponding part of the last) Whit Saturday alleluia. 

Likewise, the Gradual Venite is taken without change from the Mass of the 7th Sunday after Pentecost.

The Alleluia and verse De excelso is set to the same melody as the first Eastertide Alleluia and verse for the feast of St Irenaeus (28th June), but it is unclear to me as to which is the original.

I have not yet found a source for the music of the second Eastertide Alleluia and its verse Concaluit.

Most interestingly, the Communion Cor meum is set to a very prominent chant – that of the Communion Viderunt of the Mass of Christmas Day. Doubtlessly this conveys something of the joy whereby the heart and flesh of such a saint do ever exult in the living God.

Better Late Than Never - A Joint Contribution

How to hold a Septuagesima Eve or Farewell Alleluia Party

Septuagesima Eve is the lychgate of Lent – that way station marking entry into the churchyard, ere on Ash Wednesday we pass through the very portal of the church into Quadragesima Abbey, as it were, where for forty days and nights we will redouble our penances and in monkish wise undertake ascetic exercises, cloistering our souls from the busy world till the happy day of Resurrection.

Now a lychgate, as all men know, is a gate overshadowed by a roof, symbolic of Him Who is the Gate of the sheepfold, Himself overshadowed by the Holy Ghost, whereto a body brought for burial is carried, and the first part of the funeral conducted, before it is brought into the church. Hence, when as at first Vespers of Septuagesima the Alleluia is laid aside, in a manner its death is to be represented – just as the corpse, in shroud y-wrapt, ought be plonked down in the lychgate.

Moreover, a wake ought be held, for to mourn dead Alleluia (dear maiden), and, to prevent enormities, Alleluia ought be buried straightway. For this reason, on Septuagestima Eve, Alleluia is buried after Vespers; and, both before and after these affecting services, cocktails in the liturgical colours ought be served nearby.

Before the obsequies, as suitably accoutred guests arrive for this devotional pastime, the gracious host ought present each one with a green cocktail to fittingly conclude Epiphany-tide. It is not permitted to colour the drink with green food colouring – note in particular that green-tinted Guinness is an abomination, and one reserved in any case for St Patrick’s Day. Instead, cunning combinations of sundry decoctions, liqueurs and elixirs are to be employed. This verdant beverage, and all subsequent top-ups, should be consumed before the commencement of First Vespers of Septuagesima.

One should wait until all guests arrive before starting Vespers; it is most disruptive to have people scrabbling for chairs and music, and attempting to join in psalms half-way through. Note that, if the land be laid under interdict, the doors must be closed, and the Office recited on a low note; which will somewhat dampen the spirit of the occasion.

For Vespers, a mediæval chapel (Gothic or Romanesque) is required (every home should have one), or at least a large space, fittingly tricked out, with two rows of chairs facing each other. Do not use narrow hallways: otherwise there can be the risk of accidental concussion at every Gloria Patri. While purists may gasp in horror, it is suggested that the two choirs be mixed (with men and women on each side), lest the volume be too unequal.

It is preferable, whether there be a permanent or temporary chapel, to celebrate Vespers before a dressed and decorated altar (eastward facing) upon which the requisite number of lit candles burn. The Alleluia should be hung on the altar front for all to observe clearly. If no medieval tapestry is available, a large piece of cardboard, made to resemble parchment, with the Alleluia y-writ thereon in clearly visible lettering (employing a flowing font with serifs) will suffice, and may be attached to the altar with concealed tape if no hooks are provided.

Benedicamus Domino with doubled Alleluia having been sung, and Vespers concluded with the Fidelium animæ (or, if a bishop be present, after he has imparted his blessing – if several prelates be present, the highest-ranking blesses unless suspended a divinis), immediately two or four of the youngest present (juniores priores) approach the altar, make due reverence, detach the Alleluia in comely fashion, and gently lay it flat, text facing up, on the waiting bier, which has been prepared earlier.

Carrying their cargo with deserved decorum, these bearers then lead a funereal procession out from the chapel, through the house, and around the garden to the grave prepared (which must have been suitably decorated with purple flowers, and supplied with a handy pile of stones nearby). Meanwhile all sing the hymn Alleluia dulce carmen, preferably in polyphony, repeating its verses as necessary until Alleluia be buried into the grave. 

Having assembled at the graveside, the officiant first rolls up the Alleluia if necessary, then with sober deportment deposits it into a coffin or other apt receptacle. After sealing this, he lowers it into the grave. All present then process past this resting place of dead Alleluia, each one laying a stone on top as they pass, thus building a cairn while still singing. All depart the grave in solemn silence after a most liturgical pause.

Following the obsequies, as expeditiously as possible, the host and his attendants (as it were the celebrant and his ministers) should make and distribute purple cocktails to the guests. On no account are any left-over green cocktails to be consumed, under pain of serious sin and excommunication reserved to the Apostolic See. Nonetheless, exceptions to this rule are allowed for those who are allergic to the purple cocktail; or those who are only permitted one alcoholic beverage and who arrived too late to finish their drink before Vespers; or those holding a Papal indult or immemorial privilege: no others.

During the mixing these purple cocktails, it is fitting for guests to retire and shed their green garments in favour of purple ones, if possible. Men of limited imagination may choose simply to change their neck tie. Since the liturgical portion of the evening has been completed (as Compline will be recited in private), guests may innocently disport themselves henceforth as befits any polite social gathering, taking care to remember that utterance of the ‘A’ word is strictly forbidden.

It is appropriate to serve dinner now. Please note that serving only purple food would be considered excessive, not to mention nauseating. A reasonable use of vegetables in such shades would be appropriate, however.

Endless Alleluia

Whilst in this vale of tears Kyrie eleison is our song, in heaven for ever down all the ages of the ages we shall cease not from singing Alleluia to God the Lord.

Those holy souls the Dormitionists know this well, for at all Hours of their Office they cry Kyrie ere the Lord's Prayer they pray; but, so great is their wordless, inexpressible, unquenchable joy at the Resurrection, Christ's triumph and ours in Him, that they "make all things new" by devoting their Paschal Hours to some foreshadowing of that endless Alleluia sung by those in endless rest above.

The Monastic Office, as is well known, only follows that of Rome for the Easter Triduum, when no hymns are sung, and from Easter Sunday onwards reverts to its usual use of hymns, little chapters and whatnot, liberally adorned with the Easter cry of Alleluia, Praise the Lord; the Roman Breviary and kindred Uses such as the Dominican, however, retain for the Easter Octave an ancient form of solemnity, joyful indeed, but as with the Triduum still laying aside hymns and capitula, in place thereof repeating Hæc dies - "This is the day the Lord hath made".

The Dormitionist Breviary takes up, extends, and in a manner simplifies further the manner of simply celebrating Easter without hymns and short readings from Scripture at the Hours, by inserting yet more cries of jubilation – the ineffable Alleluia, again and again - and prolonging the time for special forms of the Hours over the whole of Eastertide, not just the Octave.  For as Augustine notes, when our joy soars beyond all form of words, then truly we sing with jubilation, crying Alleluia.

Therefore, during Paschal Time, Matins begins, as in other Uses, with the Invitatory Alleluja, alleluja, * Alleluja to garland the Venite.  There is no hymn, but at once another threefold Alleluia is read as the antiphon for the psalmody (12 psalms daily, more on Sundays, as previously noted).  The versicle after the repeated antiphon concludes the psalms is Christus resurrexit a mortuis, alleluja - Primitiæ Dormientium, alleluja – evidently chosen on account of the last word, "of the Sleepers".

Three passages from St Paul, himself a witness to the Resurrection "last of all, out of due time" are read daily, as encapsulating the doctrine of the Resurrection as Dormitionists especially view it: I Corinthians xv, 1-6; Romans vi, 3-8; and Colossians iii, 1-4 (†).  Rather than reading from the Fathers about so great a mystery, the Canons prefer to listen to the inspired preaching of the Apostle himself, eagerly repeating his words each passing day of Eastertide.

But most notably, after each Lesson is found one of the great liturgical treasures of the Order, which are together the justly famous three Alleluiatic Responsories, the first sevenfold, the next ninefold, and the last fortyfold:

R/. i. Alleluja, alleluja, alleluja, * Alleluja.

V/. Alleluja, alleluja, * Alleluja.

R/. ii. Alleluja, alleluja, alleluja; alleluja, alleluja, alleluja; alleluja, alleluja,  * Alleluja.

V/. Alleluja, alleluja, * Alleluja.

R/. iii. Alleluja, alleluja, alleluja; alleluja, alleluja, alleluja;  * Alleluja, alleluja, alleluja; alleluja, alleluja, alleluja.

V/. Alleluja, alleluja, alleluja, alleluja.  * Alleluja, alleluja, alleluja; alleluja, alleluja, alleluja.

Gloria Patri et Filio et Spiritui Sancto.  * Alleluja, alleluja, alleluja; alleluja, alleluja, alleluja.

R/. Alleluja, alleluja, alleluja; alleluja, alleluja, alleluja;  * Alleluja, alleluja, alleluja; alleluja, alleluja, alleluja.

Endless Alleluias indeed...

How repetition thus aids in attaining the special charism and grace proper to the Order, of repose in Christ – hence the proverbial expression, "From A to Z", or, in its older wording, "From A's to Z's".

It will be noted that the fifty-six Alleluia's of these three Alleluiatic Responsories equate to the fifty-six days of Eastertide, from Easter Sunday to Whit Saturday inclusive.  Many mystic reasons are adduced for this, but clearly the profound Scriptural significance of each of the numbers added together, of seven, of nine, and of forty, is sufficiently obvious?  Dormitionist novices are oft told to meditate on these numbers and their sum in order to achieve the grace of sleep in Christ.

To conclude Matins, of course the Te Deum (or "tedium" as one impatient priest refers to it, a shrewd insight shewing how all unawares the Dormitionist charism has spread everywhere through the Church as a most subtle fragrance or odour) next is prayed, and then the sacerdotal versicle preceding Lauds (a feature of non-Roman mediæval Uses, be it noted): Mortui enim estis, alleluja – Et vita vestra est abscondita cum Christo in Deo, alleluja (Col. iii, 3).  The Dormitionist Canons, following the lead of the Beloved Apostle when in exile on Patmos, love to prostrate as if dead before the Living One, imitating now what they hope to be evermore, "hid with Christ in God".

Lauds – and for that matter, all the Little Hours and Vespers (Compline always excepted) – is celebrated in a typically Paschal fashion.  The psalms of this and the other Day Hours are sung under one antiphon, a triple Alleluia (recalling, however, that by "sung" is meant "form the words upon the lips silently", as only Compline is sung in common in the Order, the rest being said whenever the brethren may happen awake in their respective cells, much psalmody being soporific and therefore dear to those who seek for rest, as all men, especially priests and religious, know).

As previously mentioned, the Dormitionists prolong the peculiar forms of the Easter Octave Hours, by continuing to omit capitulum, hymn and versicle throughout Paschaltide. In their stead, directly the psalmody is concluded with the repeated antiphon (for they always "double" antiphons, a primitive practice revived, no doubt owing to their example, in more modern times throughout the Roman Office), instead of the expected Hæc dies, instead, as a better expression of unfathomable rejoicing at the stupendous mystery, a fourfold Alleluia is uttered.  Vespers is the magnificent exception, the noble fortyfold Alleluia's of the third Matins Responsory instead being repeated, almost ad infinitum it may be said (scoffing worldlings would mistakenly add, et ad nauseam).

At Lauds and Vespers, the Easter antiphon for the Gospel Canticle is a ninefold Alleluia (found in Monastic Breviaries only as the first antiphon at Lauds of Low Sunday); after this, or directly the fourfold Alleluia is ended at Prime, Terce, Sext and None, follows the invariant Kyrie and Pater noster, with Collect and so forth – for, howsoever long we rejoice in Christ, we remain yet in the prison of our body, still in the midst of this miserable and naughty world, and so must fall to petition and prayer after exulting in the Lord and His victory.

So, too, after the Benedicamus Domino (with double alleluia on all days of the Octave, and on other Eastertide Sundays and feasts at Lauds and Vespers, and single alleluia on ferias, as in the Dominican Breviary), at those two greater Hours come the daily memorials and prayers in commemoration of the Holy Sepulchre, of the Dormition, of  St Lazarus, of  the Seven Sleepers, for Rest, and for the Living and the Dead that together constitute the staple of Dormitionist piety (with alleluias attached during all Easter Time, of course).  Then Benedicamus is repeated (another mediæval survival), this time unadorned as at the Little Hours; and so the Hours of Lauds and Vespers end.

All that remains to be noted is that, at Compline, the Canons together sing a triple Alleluia indeed as the psalm antiphon, but otherwise content themselves with the same responsory, versicles, Nunc dimittis antiphon and Marian anthem  as always, simply adding alleluias to these as done in more well-known Breviaries.

Simple calculations will demonstrate that thus the Dormitionist Breviary repeats Alleluia three hundred-odd times a day during all of Paschal Time.  It will be evident, therefore, why these good but ever-fatigued, absolutely exhausted Canons have a strange aversion to saying the Regina cæli...

******

† The three Matins Lessons are, in English:

From the first  Epistle of blessed Paul the Apostle to the Corinthians.


Now I make known unto you, brethren, the gospel which I preached to you, which also you have received, and wherein you stand; by which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain. For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures: and that he was buried, and that he rose again the third day, according to the scriptures: and that he was seen by Cephas; and after that by the eleven. Then he was seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep. — But thou, O Lord, have mercy upon us.  R/. Thanks be to God.

From the Epistle to the Romans.

Brethren: Know you not that all we, who are baptized in Christ Jesus, are baptized in his death? For we are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. For he that is dead is justified from sin. Now if we be dead with Christ, we believe that we shall live also together with Christ. — But thou, O Lord, have mercy upon us.  R/. Thanks be to God.

From the Epistle to the Colossians.

Brethren: Therefore, if you be risen with Christ, seek the things that are above; where Christ is sitting at the right hand of God: mind the things that are above, not the things that are upon the earth. For you are dead; and your life is hid with Christ in God. When Christ shall appear, who is your life, then you also shall appear with him in glory. — But thou, O Lord, have mercy upon us.  R/. Thanks be to God.

[The third Lesson is shortened on account of the long Responsory that follows.]

Eve of Septuagesima: Farewell Alleluia: New Year of Grace

Pius Parsch once cogently argued that the Liturgical Year - the Church's Year of Grace - doesn't begin with Advent Sunday, but with Septuagesima Sunday!

For at Septuagesima, the Matins Lesson begin "In the beginning...", with Genesis chapter one, verse one.  The sober liturgy proceeds through the account of Man's Creation and Fall, and then through the Patriarchs and God's continual call of them back from doom to salvation - at Sexagesima, Noë and the Flood; at Quinquagesima, the call of Abraham.

(The Mozarabic Liturgy for Lent similarly proceeds through the Books of Moses and those of the Kings, but on a much more fulsome scale, with long readings even at the Little Hours, concluding with the Fall of Jerusalem, symbolic of Israel's persistent and final failure to keep the Law, of the ultimate frustration of the Old Testament without the grace of the New.  But even then, the Return from Exile in Babylon, and the comforting words of the prophets, foretell the Messianic Age when all Israel shall be saved.)

We cannot begin the New Year of Grace, without remembering how for Man it all started so well, and so quickly went so bad - we cannot begin the New Year of Grace without in sombre recollection thinking on our own sin.  We spend the time from now through till Easter turned toward the Lord, conscious of our need and insufficiency, conscious of His mercy and His making speed to save us.

We do not so much put away Alleluia for a time, as begin the Year with it - at first Vespers of Septuagesima (once at the start, and four times at the end with the Benedicamus Domino otherwise special to Paschaltide), signifying that "In the beginning" Man and all that God created was "very good" (as in the Dominican Office the special Responsory at first Vespers tells) - then immediately leave it aside (symbolizing the Fall and the consequent captivity of all men under sin) till Christ by His Victory, bursting forth from the tomb on Easter morn, restores all things in Himself, making all things new.

"Alleluia, our transgressions / Make us for a while give o'er..."

The mediævals called this the Depositio Alleluia, the burial, even of the Alleluia - for as Adam sinned and died and was buried, so the heavenly song of original justice must be laid aside.  (Some local ceremonies of old time for this involved writing Alleluia on parchment, and actually burying it!)

At Easter, all that had been foreshadowed is accomplished: "freed from Pharaoh's bitter yoke, Jacob's sons and daughters" - by the new Moses, Our Saviour, Who leads us through the waters of Baptism.  With Him as Shepherd and Guide, we set forth for the Promised Land...

We celebrate for fifty days the glory of the Resurrection, which is our resurrection, laying hold on it by grace - for Christ stretches forth His hand to draw us also, like Lazarus, from the tomb.

Pentecost is the Gift of the Spirit, completing the Paschal Mystery; after Pentecost, we live through the Ages of the Church; Advent is the season of looking forward to the Return of Christ; at Christmas and Epiphany, we ought not so much indulge in mawkish fawning upon "the Little Boy Jesus / Asleep on the hay" as see in Him our Goal, as see these feasts as prefigurations of the glory that is to come, that in Heaven we shall be united forever with the Lamb of God, "casting down [our] golden crowns" before Him.

The conclusion of the Liturgical Year, then, is not Stir-up Sunday, nor Christ the King (for, He reigns now, as He has for all ages as God, and as Incarnate Deity enthroned above since His Ascension, His return back to His Father in robes of glory, His Sacred Humanity: Christ the King ought not be an eschatological safe dream, but our motto for life in this age - Viva Cristo Rey!).

The End of the Liturgical Year is Candlemas, the Meeting with Christ in the Temple - when we too, as Simeon, can say Nunc dimittis.

How happy it is that Candlemas and Septuagesima Sunday so often overlap, as they do this year (2nd February and 31st January) - the Liturgical Year is the image, repeated for our edification and sanctification, until the Lord completes the cycle in us by our death, and in the Church by His Return in glory.  When we are judged, though like Adam, and ancient Israel, and the new Israel, the Church in her members, we will admit many falls and backslidings, may we in our own persons attest that God's grace is stronger than human weakness: "And all things shall be well, and all manner of things shall be well."

(Need I add that for sundry reasons, it seemed good and fitting to go to confession and disburden myself this morning?)

Four Hebrew Words

While reading to-day's lessons from Matins (owing to laziness, I am skipping the psalms thereof at present), I noted the phrase aures Domini Sabaoth (the ears of the Lord of hosts),which cropt up in James v, 4 (the first two lessons being a concatenation of James v, 1-16: well worth reading and consideration).  There are four Hebrew words - leaving aside proper names of course - that occur in the New Testament and have passed into Christian use, untranslated and merely transliterated, of which Sabaoth is one; the others are Amen, Alleluia (otherwise spelt Hallelujah as the Milanese Rite does, plus some Protestants), and Hosanna.  

Our Lord many times - 75 times - in the Gospels prefixes His sacred utterances with the solemn asseveration "Amen, I say unto you" (as in the Synoptics) or with the redoubled "Amen, Amen, I say unto you" (as in St John's account)  - more's the pity that modern translations don't leave these Amen's as they are given in the Greek (I think of the Jerusalem Bible version that I hear read at Mass in the vernacular). Since it is indeed Very God, I Am, Who speaks, no wonder that St John in the Apocalypse records Our Jesus being surnamed "the Amen, the witness true and faithful" (Apoc. iii, 14)!  It is through Him that we sound the Amen to the glory of God (II Cor. i, 20).

Before the Gospel (except during the austerities of Septuagesimatide, Lent, fasting days and Requiems) - and elsewhere in the chants of the Liturgy during Eastertide, such the overflowing joy of the Church at the Resurrection of Her Master - the Hebrew word Alleluia is sung as a cry of almost inarticulate delight and joy: it stems from the Hebrew phrase that may be simply rendered Hallelu-Yah, "Praise God".  In the modern Divine Office, a canticle taken from Apocalypse xix is sung weekly at Vespers: in that passage Alleluia is the word included many times.

Sabaoth and Hosanna are mysterious words; we sing and shout them in the Sanctus prefacing the consecration of the Sacrament at Mass, joining in with the ceaseless Divine praise sung by the heavenly hosts: "the heavens are telling the glory of God..." - and since the Church is one, all His worshippers unite to magnify His Name, the Name of the Lord God of Hosts, Whose Son, the Blessed One Who came in His Name, and now comes again in the Eucharist, was once hymned with Hosannas ere He was crucified for us sinners and our salvation, and so rightly is lauded with the same words because His saving Sacrifice is made present hic et nunc upon the altar.  

In the New Testament, the word Sabaoth occurs twice: once, quoting Isaias, in Romans ix, 29; and again in James v, 4.  The Hebrew seems to signify God as the Lord of starry hosts.  Hosanna - the cry of the crowds and children on Palm Sunday (St Matthew xxi, St Mark xi, St John xii) - meant originally "Give victory now", but had by Our Lord's time become a stereotyped cry - a cry of victory: the Greeks call the Sanctus the Hymn of Victory (epinikion hymnon).