Quid ergo mirum, si clausis jánuis post resurrectiónem suam in ætérnum jam victúrus intrávit, qui moritúrus véniens, non apérto útero Vírginis exívit?

Rex sempitérne Dómine,
Rerum Creátor ómnium,
Qui eras ante sǽcula
Semper cum Patre Fílius:

Qui mundi in primórdio
Adam plásmasti hóminem:
Cui tuæ imágini
Vultum dedísti símilem.

Quem diábolus déceperat,
Hostis humáni géneris,
Cujus tu formam córporis
Assúmere dignátus es:

Ut hóminem redímeres,
Quem ante jam plasmáveras:
Et nos Deo conjúngeres,
Per carnis contubérnium.

Quem éditum ex Vírgine
Pavéscit omnis ánima:
Per quem et nos resúrgere
Devóta mente crédimus.

Qui nobis in Baptísmate
Donásti indulgéntiam,
Qui tenebámur vínculis
Ligáti consciéntiæ.

Qui Crucem propter hóminem
Suscípere dignátus es:
Dedísti tuum sánguinem
Nostræ salútis prétium.

Quǽsumus Auctor ómnium,
In hoc Pascháli gáudio,
Ab omni mortis ímpetu
Tuum defénde pópulum.

Glória tibi Dómine,
Qui surrexísti a mórtuis,
Cum Patre et Sancto Spíritu,
In sempitérna sǽcula.
Amen.

The hymn at Matins in Eastertide is Rex sempiterne Domine.

Today is the Dominica in Albis, Low Sunday or Quasimodo-- the Octave of Easter when the white garments of the newly baptised were set aside (in albis deponentis, in albis depositis). For the purposes of numbering the Sundays, it is the first post Pascha. Spring has so progressed that the temperature, close to but just above freezing at this hour for these couple of days past, has crept up to 40° F. today. The rain is meant (by the covens of weather mages) to wait on my completion of the morning walk but we shall see. 

The Hours of the Office have their hymns back after the Octave's completion-- it has been one long Easter Day-- and their normal form. Yesterday was the last singing of the Victimae paschali laudes, alas, until next Easter.  

Lectio 1
De Epístola beáti Pauli Apóstoli ad Colossénses
Col 3:1-7
1 Si consurrexístis cum Christo: quæ sursum sunt quǽrite, ubi Christus est in déxtera Dei sedens:
2 Quæ sursum sunt sápite, non quæ super terram.
3 Mórtui enim estis, et vita vestra est abscóndita cum Christo in Deo.
4 Cum Christus apparúerit, vita vestra: tunc et vos apparébitis cum ipso in glória.
5 Mortificáte ergo membra vestra, quæ sunt super terram: fornicatiónem, immundítiam, libídinem, concupiscéntiam malam, et avarítiam, quæ est simulacrórum sérvitus:
6 Propter quæ venit ira Dei super fílios incredulitátis:
7 In quibus et vos ambulástis aliquándo, cum viverétis in illis.

R. Angelus Dómini descéndit de cælo, et accédens revólvit lápidem, et super eum sedit, et dixit muliéribus:
* Nolíte timére: scio enim quia crucifíxum quǽritis: jam surréxit: veníte, et vidéte locum, ubi pósitus erat Dóminus, allelúja.
V. Et introëúntes in monuméntum, vidérunt júvenem sedéntem in dextris, coopértum stola cándida, et obstupuérunt: qui dixit illis.
R. Nolíte timére: scio enim quia crucifíxum quǽritis: jam surréxit: veníte, et vidéte locum, ubi pósitus erat Dóminus, allelúja.

Lectio 2
Col 3:8-13
8 Nunc autem depónite et vos ómnia: iram, indignatiónem, malítiam, blasphémiam, turpem sermónem de ore vestro.
9 Nolíte mentíri ínvicem, expoliántes vos véterem hóminem cum áctibus suis,
10 Et induéntes novum eum, qui renovátur in agnitiónem secúndum imáginem ejus qui creávit illum:
11 Ubi non est gentílis et Judǽus, circumcísio et præpútium, Bárbarus et Scytha, servus et liber: sed ómnia, et in ómnibus Christus.
12 Indúite vos ergo, sicut elécti Dei, sancti, et dilécti, víscera misericórdiæ, benignitátem, humilitátem, modéstiam, patiéntiam:
13 Supportántes ínvicem, et donántes vobismetípsis si quis advérsus áliquem habet querélam: sicut et Dóminus donávit vobis, ita et vos.

R. Angelus Dómini locútus est muliéribus, dicens: Quem quǽritis? an Jesum quǽritis? Jam surréxit:
* Veníte, et vidéte, allelúja, allelúja.
V. Jesum quǽritis Nazarénum crucifíxum? Surréxit, non est hic.
R. Veníte, et vidéte, allelúja, allelúja.

Lectio 3
Col 3:14-17
14 Super ómnia autem hæc, caritátem habéte, quod est vínculum perfectiónis:
15 Et pax Christi exsúltet in córdibus vestris, in qua et vocáti estis in uno córpore: et grati estóte.
16 Verbum Christi hábitet in vobis abundánter, in omni sapiéntia, docéntes, et commonéntes vosmetípsos, psalmis, hymnis, et cánticis spirituálibus, in grátia cantántes in córdibus vestris Deo.
17 Omne, quodcúmque fácitis in verbo aut in ópere, ómnia in nómine Dómini Jesu Christi, grátias agéntes Deo et Patri per ipsum.

R. Cum transísset sábbatum, María Magdaléne, et María Jacóbi, et Salóme emérunt arómata,
* Ut veniéntes úngerent Jesum, allelúja, allelúja.
V. Et valde mane una sabbatórum, véniunt ad monuméntum, orto jam sole.
R. Ut veniéntes úngerent Jesum, allelúja, allelúja.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Ut veniéntes úngerent Jesum, allelúja, allelúja.

Lectio 4
Sermo sancti Augustíni Epíscopi
Sermo 1 in Octava Paschæ, qui est 157 de Tempore
Paschális solémnitas hodiérna festivitáte conclúditur, et ídeo hódie Neophytórum hábitus commutátur: ita tamen, ut candor, qui de hábitu depónitur, semper in corde teneátur. In qua quidem primum nobis agéndum est, ut quia pascháles dies sunt, id est, indulgéntiæ ac remissiónis, ita a nobis sanctórum diérum festívitas agátur, ut relaxatióne córporum púritas non obfuscétur: sed pótius abstinéntes ab omni luxu, ebrietáte, lascívia, demus óperam sóbriæ remissióni, ac sanctæ sinceritáti: ut, quidquid modo corporáli abstinéntia non acquírimus, méntium puritáte quærámus.

R. María Magdaléne, et áltera María ibant dilúculo ad monuméntum:
* Jesum quem quǽritis, non est hic, surréxit sicut locútus est, præcédet vos in Galilǽam, ibi eum vidébitis. Allelúja, allelúja.
V. Et valde mane una sabbatórum véniunt ad monuméntum, orto jam sole: et introëúntes vidérunt júvenem sedéntem in dextris, qui dixit illis.
R. Jesum quem quǽritis, non est hic, surréxit sicut locútus est, præcédet vos in Galilǽam, ibi eum vidébitis. Allelúja, allelúja.

Lectio 5
Ad omnes quidem pértinet sermo, quos cura nostra compléctitur: verúmtamen hódie termináta sacramentórum solemnitáte, vos allóquimur, novélla gérmina sanctitátis, regeneráta ex aqua et Spíritu Sancto: germen pium, exámen novéllum, flos nostri honóris, et fructus labóris, gáudium et coróna mea, omnes qui statis in Dómino. Apostólicis verbis vos álloquor: Ecce nox præcéssit, dies autem appropinquávit: abjícite ópera tenebrárum, et indúite vos arma lucis. Sicut in die honéste ambulémus: non in comessatiónibus et ebrietátibus, non in cubílibus et impudicítiis, non in contentióne et æmulatióne: sed induímini Dóminum Jesum Christum.

R. Surréxit pastor bonus, qui ánimam suam pósuit pro óvibus suis, et pro grege suo mori dignátus est:
* Allelúja, allelúja, allelúja.
V. Etenim Pascha nostrum immolátus est Christus.
R. Allelúja, allelúja, allelúja.

Lectio 6
Habémus, inquit, certiórem prophéticum sermónem: cui bene fácitis intendéntes tamquam lucérnæ in obscúro loco, donec dies lucéscat, et lúcifer oriátur in córdibus vestris. Sint ergo lumbi vestri accíncti, et lucérnæ ardéntes in mánibus vestris: et vos símiles homínibus exspectántibus dóminum suum, quando revertátur a núptiis. Ecce dies advéniunt, in quibus Dóminus dicit: Pusíllum, inquit, et non vidébitis me, et íterum pusíllum, et vidébitis me. Hæc est hora, de qua dixit: Vos tristes éritis, sǽculum autem gaudébit: id est, vita ista tentatiónibus plena, in qua peregrinámur ab eo. Sed íterum, inquit, vidébo vos, et gaudébit cor vestrum, et gáudium vestrum nemo tollet a vobis. 

R. Virtúte magna reddébant Apóstoli,
* Testimónium resurrectiónis Jesu Christi Dómini nostri, allelúja, allelúja.
V. Repléti quidem Spíritu Sancto loquebántur cum fidúcia verbum Dei.
R. Testimónium resurrectiónis Jesu Christi Dómini nostri, allelúja, allelúja.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Testimónium resurrectiónis Jesu Christi Dómini nostri, allelúja, allelúja.

Lectio 7
Léctio sancti Evangélii secúndum Joánnem
Joannes 20:19-31
In illo témpore: Cum sero esset die illo, una sabbatórum, et fores essent clausæ, ubi erant discípuli congregáti propter metum Judæórum: venit Jesus, et stetit in médio, et dixit eis: Pax vobis. Et réliqua.

Homilía sancti Gregórii Papæ
Homilia 26 in Evangelia
Prima lectiónis hujus evangélicæ quǽstio ánimum pulsat: quómodo post resurrectiónem corpus Domínicum verum fuit, quod clausis jánuis ad discípulos íngredi pótuit? Sed sciéndum nobis est, quod divína operátio, si ratióne comprehénditur, non est admirábilis: nec fides habet méritum, cui humána rátio præbet experiméntum. Sed hæc ipsa nostri Redemptóris ópera, quæ ex semetípsis comprehéndi nequáquam possunt, ex ália ejus operatióne pensánda sunt: ut rebus mirabílibus fidem prǽbeant facta mirabilióra. Illud enim corpus Dómini intrávit ad discípulos jánuis clausis, quod vidélicet ad humános óculos per nativitátem suam clauso exívit útero Vírginis. Quid ergo mirum, si clausis jánuis post resurrectiónem suam in ætérnum jam victúrus intrávit, qui moritúrus véniens, non apérto útero Vírginis exívit?

R. De ore prudéntis procédit mel, allelúja: dulcédo mellis est sub língua ejus, allelúja:
* Favus distíllans lábia ejus, allelúja, allelúja.
V. Sapiéntia requiéscit in corde ejus, et prudéntia in sermóne oris illíus.
R. Favus distíllans lábia ejus, allelúja, allelúja.

Lectio 8
Sed quia ad illud corpus, quod vidéri póterat, fides intuéntium dubitábat: osténdit eis prótinus manus et latus, palpándam carnem prǽbuit, quam clausis jánuis introdúxit. Qua in re duo mira, et juxta humánam ratiónem sibi valde contrária osténdit: dum post resurrectiónem suam corpus suum incorruptíbile, et tamen palpábile demonstrávit. Nam et corrúmpi necésse est quod palpátur: et palpári non potest quod non corrúmpitur. Sed miro modo atque inæstimábili Redémptor noster et incorruptíbile post resurrectiónem, et palpábile corpus exhíbuit: ut monstrándo incorruptíbile, invitáret ad prǽmium, et præbéndo palpábile, firmáret ad fidem. Et incorruptíbilem se ergo, et palpábilem demonstrávit: ut profécto esse post resurrectiónem osténderet corpus suum et ejúsdem natúræ, et altérius glóriæ.

R. Surgens Jesus Dóminus noster, stans in médio discipulórum suórum, dixit:
* Pax vobis, allelúja: gavísi sunt discípuli viso Dómino, allelúja.
V. Una ergo sabbatórum, cum fores essent clausæ, ubi erant discípuli congregáti, venit Jesus, et stetit in medio eórum, et dixit eis.
R. Pax vobis, allelúja: gavísi sunt discípuli viso Dómino, allelúja.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Pax vobis, allelúja: gavísi sunt discípuli viso Dómino, allelúja.

Lectio 9
Dixit eis: Pax vobis. Sicut misit me Pater, et ego mitto vos: id est, sicut misit me Pater Deus Deum, et ego mitto vos homo hómines. Pater Fílium misit, qui hunc pro redemptióne géneris humáni incarnári constítuit. Quem vidélicet in mundum veníre ad passiónem vóluit: sed tamen amávit Fílium, quem ad passiónem misit. Eléctos vero Apóstolos Dóminus non ad mundi gáudia, sed sicut ipse missus est, ad passiónes in mundum mittit. Quia ergo et Fílius amátur a Patre, et tamen ad passiónem míttitur: ita et discípuli a Dómino amántur, qui tamen ad passiónem mittúntur in mundum. Itaque recte dícitur: Sicut misit me Pater, et ego mitto vos: id est, ea vos caritáte díligo, cum inter scándala persecutórum mitto, qua me caritáte Pater díligit, quem veníre ad tolerándas passiónes fecit.

Te Deum

Aurora lucis rutilat is the hymn at Lauds in Eastertide.

Auróra lucis rútilat,

Cælum láudibus íntonat,

Mundus exsúltans júbilat,

Gemens inférnus úlulat:

Cum Rex ille fortíssimus,

Mortis confráctis víribus,

Pede concúlcans tártara,

Solvit a pœna míseros.

Ille qui clausus lápide

Custodítur sub mílite,

Triúmphans pompa nóbili,

Victor surgit de fúnere.

Solútis jam gemítibus,

Et inférni dolóribus,

Quia surréxit Dóminus,

Respléndens clamat Ángelus.

Quǽsumus, Auctor ómnium,

In hoc pascháli gáudio,

Ab omni mortis ímpetu

Tuum defénde pópulum.

Glória tibi Dómine,

Qui surrexísti a mórtuis,

Cum Patre et Sancto Spíritu,

In sempitérna sǽcula.

Amen.

 

Dominica in Albis

In Octava Paschæ

Statio ad S. Pancratium 

According to an ancient Roman custom, dating at least from the time of St Gregory the Great, the basilicas of the martyrs outside the walls were never chosen as the object of the stational processions on account of their distance from the city, but on a solemn day like this, the Octave of Easter, on which everything is still eloquent of spiritual youth, an exception is made in honour of the tomb of a young martyr, the fourteen-year-old Pancras. His sepulchral basilica in the Via Aurelia was erected by Pope Symmachus (498-514), and later was restored by Honorius I (625-38) and Adrian I (772-95).

As was customary at Ravenna at the tomb of St Apollinaris,
so at Rome solemn oaths used to be taken at the tomb of St Pancras, a custom which continued, as Gregory of Tours affirms, at least down to the thirteenth century. St Gregory the Great founded an abbey near the basilica, which, however, in order to distinguish it from the one dedicated to St Pancras near the Lateran, was named after the martyr Victor. The Roman devotion to St Pancras in the time of St Gregory spread over the seas as far as the shores of England, and it is well known that when the monks of the Lateran were sent by Pope Gregory to evangelize that island, one of the first
basilicas which they erected in that distant land was dedicated
to St Pancras, the patron of their first Roman monastery.

According to the ancient Roman tradition Easter Week ended with the Vespers of yesterday, therefore the Collect of that day commemorated the conclusion of the paschal feast. Hence today the neophytes lay aside their white garments as a sign that the festival is over, and resume their ordinary dress, and the Church in the Collect at the Mass speaks of Easter as of a festival which has already taken
place. For this reason the divine Office of today is not that of Easter Sunday, but of an ordinary Sunday, having regard, however, to the paschal cycle of the liturgy which is continued to the Saturday after Pentecost.

The Antiphon for the Introit which precedes Psalm 80 is taken from the 1st Epistle of St Peter (2,2), where he calls upon the neophytes to taste the delights which the Lord has freely prepared for them at the commencement of their Christian life. 'As new-born babes, alleluia, desire ye the rational milk without guile, alleluia, alleluia, alleluia.' Psalm 80: 'Rejoice in God our helper: sing aloud to the God of Jacob'.

When the Lord comforts us with His consolations, let us accept them, as did Job, de manu Domini. If to us he gives milk and sweets, as to children, let us not despise them as though the more solid food of adults were more suitable to us. God knows best what we need, and it is a great secret of the spiritual life always to remain before God in the same dispositions of sincerity, humility, and confidence as when we were still in our spiritual infancy. (Liber Sacramentorum)

At Saint-Eugène, the procession as the clergy entered the church was accompanied by the singing of the great hymn Salve festa dies of Saint Venantius Fortunatus, in the arrangment of Drs de Villiers and Ratovondrahety; will have to go look about for the entire text later on. Ah, well, it is at Gregobase.

R/. Salve festa dies,

toto venerabilis ævo,

Qua Deus, infernum

vicit et astra tenet.

V/. Ecce renascentis

testatur gratia mundi.

Omnia cum Domino

dona redisse suo.

V/. Namque triumphanti

post tristia tartara Christo,

Undique fronde nemus,

gramina flore favent.

 

I think I prefer the chanted Vidi aquam to the Perruchot but, eh, the Perruchot is lovely and at least an order of magnitude better than what we had downtown last evening for the so-called 'Vigil Mass'. 

Tsk, I forgot the livret. It is here. And the page for today at the Schola's web site, with some additional information, is here. 

Introitus. 1. Petri 2, 2. 30:56.  Quasi modo géniti infántes, allelúja: rationabiles, sine dolo lac concupíscite, allelúja, allelúja allelúja. Ps. 80, 2. Exsultáte Deo, adjutóri nostro: jubiláte Deo Jacob. V. Glória Patri.

At Barroux the audio recording of the Kyrie begins at 33:29 and the Gloria at 36:07. 

Oratio. Præsta, quǽsumus, omnípotens Deus: ut, qui paschália 
festa perégimus, hæc, te largiénte, móribus et vita teneámus. Per Dóminum.

Léctio Epístolæ beáti Joannis Apóstoli.
1. Joann. 5, 4-10. 40:00.
Caríssimi: Omne, quod natum est ex Deo, vincit mundum: et hæc est victoria, quæ vincit mundum, fides nostra. Quis est, qui vincit mundum, nisi qui credit, quóniam Jesus est Fílius Dei? Hic est, qui venit per aquam et sánguinem, Jesus Christus: non in aqua solum, sed in aqua et sánguine. Et Spíritus est, qui testificátur, quóniam Christus est véritas. Quóniam tres sunt, qui testimónium dant in cœlo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt. Et tres sunt, qui testimónium dant in terra: Spíritus, et aqua, et sanguis: et hi tres unum sunt. Si testimónium hóminum accípimus, testimónium Dei majus est: quóniam hoc est testimónium Dei, quod majus est: quóniam testificátus est de Fílio suo. Qui credit in Fílium Dei, habet testimónium Dei in se.

Allelúja, allelúja. V. Matth. 28, 7. 44:03. In die resurrectiónis meæ, dicit Dóminus, præcédam vos in Galilǽam.

Allelúja. V. Joann. 20, 26. 45:45 Post dies octo, jánuis clausis, stetit Jesus in médio discipulórum suórum, et dixit: Pax vobis. Allelúja.

✠ Sequéntia sancti Evangélii secúndum Joánnem.
Joann. 20, 19-31. 48:35.
In illo témpore: Cum sero esset die illo, una sabbatórum, et fores essent clausæ, ubi erant discípuli congregáti propter metum Judæórum: venit Jesus, et stetit in médio, et dixit eis: Pax vobis. Et cum hoc dixísset, osténdit eis manus et latus. Gavísi sunt ergo discípuli, viso Dómino. Dixit ergo eis íterum: Pax vobis. Sicut misit me Pater, et ego mitto vos. Hæc cum dixísset, insufflávit, et dixit eis: Accípite Spíritum Sanctum: quorum remiseritis peccáta, remittúntur eis; et quorum retinuéritis, reténta sunt. Thomas autem unus ex duódecim, qui dícitur Dídymus, non erat cum eis, quando venit Jesus. Dixérunt ergo ei alii discípuli: Vídimus Dóminum. Ille autem dixit eis: Nisi vídero in mánibus ejus fixúram clavórum, et mittam dígitum meum in locum clavórum, et mittam manum meam in latus ejus, non credam. Et post dies octo, íterum erant discípuli ejus intus, et Thomas cum eis. Venit Jesus, jánuis clausis, et stetit in médio, et dixit: Pax vobis. Deinde dicit Thomæ: Infer dígitum tuum huc et vide manus meas, et affer manum tuam et mitte in latus meum: et noli esse incrédulus, sed fidélis. Respóndit Thomas et dixit ei: Dóminus meus et Deus meus. Dixit ei Jesus: Quia vidísti me, Thoma, credidísti: beáti, qui non vidérunt, et credidérunt. Multa quidem et alia signa fecit Jesus in conspéctu discipulórum suórum, quæ non sunt scripta in libro hoc. Hæc autem scripta sunt, ut credátis, quia Jesus est Christus, Fílius Dei: et ut credéntes vitam habeátis in nómine ejus.

At Barroux the Credo begins, after the homily, at 1:10:36.

I believe M le Curé prefaced his homily by mentioning weddings upcoming at Saint-E. (chosen because of the Traditional Rite-- he said the adjective traditionel or traditionelle and I'm not sure what the noun was) since I was still parsing what I first heard while he was already on to le dimanche Quasimodo and so forth. Frankly, beyond the rite of the Mass itself, am not sure what is done in the Traditional Rite wedding that isn't in the Pauline; the nuptial blessing remains, I know, although perhaps or probably altered et cetera.

At the incensing of the altar, the Schola will reprise Henry du Mont's petit motet, take from his Cantica Sacra (1652), Alleluia, Hæc dies, although accompanied by Dr Ratovondrahety on the organ only-- no strings today. 

Offertorium. Matth. 28, 2, 5 et 6. 1:14:48. Angelus Dómini descéndit de cœlo, et dixit muliéribus: Quem quǽritis, surréxit, sicut dixit, allelúja.

Secreta. Suscipe múnera, Dómine, quǽsumus, exsultántis Ecclésiæ: et, cui causam tanti gáudii præstitísti, perpétuæ fructum concéde lætítiæ. Per Dóminum.

At Barroux the Sanctus begins at 1:23:05 and the Agnus Dei at 1:33:30.

At the Communion, the Schola sang an antiphona ad Eucharistiam of the ancient Gallican Rite, Venite populi. There is an instructive, interesting article by Dr de Villiers, from a couple of years ago, at the Schola's web site, here. 

Veníte, pópuli: ad sacrum et immortále mystérium et libámen agéndum: cum timóre et fide accedámus, mánibus mundis: pœniténtiæ munus communicémus: quóniam Agnus Dei propter nos Patri sacrifícium propósitus est. Ipsum solum adorémus: ipsum glorificémus cum Angelis clamántes: Alleluja.

Communio. Joann. 20, 27. 1:39:05. Mitte manum tuam, et cognósce loca clavórum, allelúja: et noli esse incrédulus, sed fidélis, allelúja, allelúja.

Postcommunio. Quǽsumus, Dómine, Deus noster: ut sacrosáncta mystéria, quæ pro reparatiónis nostræ munímine contulísti; et præsens nobis remédium esse fácias et futúrum. Per Dóminum.

This is the hymn at Vespers in Eastertide.

Ad coenam Agni próvidi,
Et stolis albis cándidi,
Post tránsitum maris Rubri,
Christo canámus Príncipi.

Cujus corpus sanctíssimum,
In ara crucis tórridum,
Cruóre ejus róseo
Gustándo vívimus Deo.

Protécti Paschæ véspere
A devastánte Angelo,
Erépti de duríssimo
Pharaónis império.

Jam Pascha nostrum Christus est,
Qui immolátus agnus est:
Sinceritátis ázyma,
Caro ejus obláta est.

O vere digna hóstia,
Per quam fracta sunt tártara,
Redémpta plebs captiváta,
Réddita vitæ prǽmia.

Consúrgit Christus túmulo,
Victor redit de bárathro,
Tyránnum trudens vínculo,
Et Paradísum réserans.

Quǽsumus, Auctor ómnium,
In hoc pascháli gáudio,
Ab omni mortis ímpetu
Tuum defénde pópulum.

Glória tibi Dómine,
Qui surrexísti a mórtuis,
Cum Patre et Sancto Spíritu,
In sempitérna sǽcula.
Amen.

The video recording of Vespers is infra; the livret is here.

+ + +

Venerable Prosper on the taking off of the baptismal garments etc.

The Vespers, on each of the days of this week [the week that ended yesterday, the Saturday in Albis], were celebrated in the manner we described on the Sunday [i.e. the stational Vespers, as at Saint-E.]. There was a numerous attendance, each day, in the basilica; and the faithful thus testified their affectionate interest in the white-robed neophytes, who visited, during the Vespers of each day, the sacred font where they had been born to the new life of grace. This afternoon, the concourse of people is greater than on the preceding days, for an interesting ceremony is to take place: the neophytes are about to lay aside the outward symbol of innocence, which they have been wearing; but they are also to give solemn promise to maintain the inward purity of soul. By this public ceremony the Church 

restores the newly baptized to the duties of their ordinary station of life: they must now return to the world, and comport themselves as Christians, disciples of Christ, for such they are. The visit to the baptistery has been made, and the Office of Vespers has terminated with the Station before the crucifix of the chancel: the neophytes are
then led to a room adjoining the cathedral, in which is prepared a large vessel of water. The bishop goes to his throne. Seeing the newly baptized standing around him, he addresses them in a discourse, wherein he expresses the joy he feels, as pastor, at the increase wherewith it has pleased God to bless his much-loved flock. He congratulates them upon the grace they have received; and then, alluding to the main object of their coming together this afternoon, i.e. the laying aside of the white garments they received after Baptism, he warns them, with paternal affection, to keep guard over themselves, and see that they never sully the purity of soul, of which their white robes have been but an emblem.

These were lent to the neophytes by the Church, as we said on Holy Saturday; they come now to restore them. The water in which the garments are to be washed is blessed by the pontiff. As soon as
he has finished the address, to which we have just been alluding, he says a prayer, wherein he speaks of the power, given to this element, of cleansing the stains of the soul herself. Then turning to the neophytes, he recites Psalm 116, in thanksgiving; to which he adds this beautiful prayer:

Visit, Lord, thy people with thy salvation! Behold it now illumined with the Paschal joy! But do thou vouchsafe to preserve in our neophytes what thou thyself hast wrought in them unto salvation. Grant, that whilst laying aside these white robes, the change may be but exterior; that the spotless purity of Christ, which the eye cannot see, may ever be in their souls, so that they may never lose it; and that thy grace may assist them to gain, by good works, that immortal life, whereunto the Paschal mystery obliges us to aspire.

After this, aided by their sponsors, the men by their godfathers, the women by their godmothers, the neophytes take off their white garments, which are then consigned to those whose duty it is to wash
and keep them. The sponsors having assisted their spiritual children to put on their ordinary dress, lead them to the pontiff, who distributes to each an image of the divine Lamb, stamped on wax: it is the Paschal symbol [this being the source of the waxen Agnus Dei that are in later years distributed by the popes]. (Liturgical Year)

Venerable Prosper then goes on to elaborate on the 'Annotine Pasch'. Today being the only day in the year-- today or yesterday, and only when I have been assiduous at keeping up with l'Année liturgique-- when I think of this custom, at the old monk's prompting, I've always intended to look up the date of my own Baptism. Later....

We cannot conclude... without saying few words upon the Annotine Pasch [annotinus in Latin ('only in prose and rare') is 'a year old']. It was the anniversary day of the previous Easter Sunday, and was looked upon as the especial feast of those who were year old in the grace of their Baptism. The Mass was solemnly celebrated for them. The remembrance of the happy day when they were made children of God, was thus brought before them; and, of course, their families kept the glorious anniversary as glad holiday. If it came during Lent, the Annotine was not kept, or it was deferred till Easter Monday. It would seem, that, in some places, in order to avoid these continual changes, the anniversary of Baptism was regularly fixed for this the Saturday of Easter week. 

When the custom of administering Baptism at Easter fell into disuse, the Annotine Pasch also ceased to be observed: however, we find traces of it as late as the 13th century. The custom of looking on the anniversary of our Baptism as a feast-day, is one of those which may be called Christian instincts. The pagans made much of the day which had given them temporal birth: surely, we ought to show quite as much respect to the anniversary of our Baptism, when we were born to the supernatural life. St. Louis used to sign himself Louis of Poissy, because it was in the little church of Poissy that he had received Baptism. Let us learn from this holy king to love the day and the place of our Baptism, that is, of our being made children of God and of His Church. (Liturgical Year)

LDVM

Henry du Mont, Louis-Lazare Perruchot, Charles de Courbes