Concéde, quǽsumus, omnípotens Deus: ut, qui ex merito nostræ actiónis afflígimur, tuæ grátiæ consolatióne respirémus. Per Dóminum.
One of the great features of the Neumz presentation of the Traditional Rite as it is celebrated at Le Barroux is that they identify, for those of us who are ignorant, which ordinaria from the Kyriale (i.e. the Kyrie, Credo, Sanctus and Benedictus, and Agnus Dei today, with the Gloria outside of the penitential seasons) are sung e.g. in today's Mass it is XVII with Credo VII. I may embark on a project of assembling recordings which I then can add here, properly identified. Most of my 'little projects' tend to be abandoned along the way; we shall see.
At Saint-Eugène, M Rigot's artistry at the organ is on display today, sure enough (if I've understand the livret rightly): Léon Boëllmann, Brahms, Jean-François d'Andrieu, Pierre du Mage, Sir Edward Elgar (in the version of M Meignié), Michel Corrette, and Nicolas de Grigny. I am only now, 0957, listening to the recording.
Kyrie.
Oratio. Concéde, quǽsumus, omnípotens Deus: ut, qui ex merito nostræ actiónis afflígimur, tuæ grátiæ consolatióne respirémus. Per Dóminum.
Léctio Epístolæ beáti Pauli Apóstoli ad Gálatas.
Gal. 4, 22-31.
Fratres: Scriptum est: Quóniam Abraham duos fílios habuit: unum de ancílla, et unum de líbera. Sed qui de ancílla, secúndum carnem natus est: qui autem de líbera, per repromissiónem: quæ sunt per allegóriam dicta. Hæc enim sunt duo testaménta. Unum quidem in monte Sina, in servitútem génerans: quæ est Agar: Sina enim mons est in Arábia, qui conjúnctus est ei, quæ nunc est Jerúsalem, et servit cum fíliis suis. Illa autem, quæ sursum est Jerúsalem, líbera est, quæ est mater nostra. Scriptum est enim: Lætáre, stérilis, quæ non paris: erúmpe, et clama, quæ non párturis: quia multi fílii desértæ, magis quam ejus, quæ habet virum. Nos autem, fratres, secúndum Isaac promissiónis fílii sumus. Sed quómodo tunc is, qui secúndum carnem natus fúerat, persequebátur eum, qui secúndum spíritum: ita et nunc. Sed quid dicit Scriptura? Ejice ancillam et fílium ejus: non enim heres erit fílius ancíllæ cum fílio líberæ. Itaque, fratres, non sumus ancíllæ fílii, sed líberæ: qua libertáte Christus nos liberávit.
The Neumz commentator is specially impressed with this Laetatus sum; will add that text infra.
Tractus. Ps. 124, 1-2. Qui confídunt in Dómino, sicut mons Sion: non commovébitur in ætérnum, qui hábitat in Jerúsalem. ℣. Montes in circúitu ejus: et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sǽculum.
✠ Sequéntia sancti Evangélii secúndum Joánnem.
Joann. 6, 1-15.
In illo témpore: Abiit Jesus trans mare Galilǽæ, quod est Tiberíadis: et sequebátur eum multitúdo magna, quia vidébant signa, quæ faciébat super his, qui infírmabántur. Súbiit ergo in montem Jesus: et ibi sedébat cum discípulis suis. Erat autem próximum Pascha, dies festus Judæórum. Cum sublevásset ergo óculos Jesus et vidísset, quia multitúdo máxima venit ad eum, dixit ad Philíppum: Unde emémus panes, ut mandúcent hi? Hoc autem dicebat tentans eum: ipse enim sciébat, quid esset factúrus. Respóndit ei Philíppus: Ducentórum denariórum panes non suffíciunt eis, ut unusquísque módicum quid accípiat. Dicit ei unus ex discípulis ejus, Andréas, frater Simónis Petri: Est puer unus hic, qui habet quinque panes hordeáceos et duos pisces: sed hæc quid sunt inter tantos? Dixit ergo Jesus: Fácite hómines discúmbere. Erat autem fænum multum in loco. Discubuérunt ergo viri, número quasi quinque mília. Accépit ergo Jesus panes, et cum grátias egísset, distríbuit discumbéntibus: simíliter et ex píscibus, quantum volébant. Ut autem impléti sunt, dixit discípulis suis: Collígite quæ superavérunt fragménta, ne péreant. Collegérunt ergo, et implevérunt duódecim cóphinos fragmentórum ex quinque pánibus hordeáceis, quæ super fuérunt his, qui manducáverant. Illi ergo hómines cum vidíssent, quod Jesus fécerat signum, dicébant: Quia hic est vere Prophéta, qui ventúrus est in mundum. Jesus ergo cum cognovísset, quia ventúri essent, ut ráperent eum et fácerent eum regem, fugit íterum in montem ipse solus.
Credo. III was sung at Saint-E.; VII, at Le Barroux.
Offertorium. Ps. 134, 3 et 6. Laudáte Dóminum, quia benígnus est: psállite nómini ejus, quóniam suávis est: ómnia, quæcúmque vóluit, fecit in cœlo et in terra.
Secreta. Sacrifíciis præséntibus, Dómine, quǽsumus, inténde placátus: ut et devotióni nostræ profíciant et salúti. Per Dóminum.
Præfatio de Quadragesima.
Sanctus, Benedictus.
Agnus Dei.
Communio. Ps. 121, 3-4. Jerúsalem, quæ ædificátur ut cívitas, cujus participátio ejus in idípsum: illuc enim ascendérunt tribus, tribus Dómini, ad confiténdum nómini tuo. Dómine.
Postcommunio. Da nobis, quǽsumus, miséricors Deus: ut sancta tua, quibus incessánter explémur, sincéris tractémus obséquiis, et fidéli semper mente sumámus. Per Dóminum.
Statio ad Sanctam Crucem in Jerusalem
Introitus. Is. 66, 10 et 11. Lætáre, Jerúsalem: et convéntum fácite, omnes qui dilígitis eam: gaudéte cum lætítia, qui in tristítia fuístis: ut exsultétis, et satiémini ab ubéribus consolatiónis vestræ. Ps. 121, 1. Lætátus sum in his, quæ dicta sunt mihi: in domum Dómini íbimus. ℣. Glória Patri.
Kyrie.
Oratio. Concéde, quǽsumus, omnípotens Deus: ut, qui ex merito nostræ actiónis afflígimur, tuæ grátiæ consolatióne respirémus. Per Dóminum.
Léctio Epístolæ beáti Pauli Apóstoli ad Gálatas.
Gal. 4, 22-31.
Fratres: Scriptum est: Quóniam Abraham duos fílios habuit: unum de ancílla, et unum de líbera. Sed qui de ancílla, secúndum carnem natus est: qui autem de líbera, per repromissiónem: quæ sunt per allegóriam dicta. Hæc enim sunt duo testaménta. Unum quidem in monte Sina, in servitútem génerans: quæ est Agar: Sina enim mons est in Arábia, qui conjúnctus est ei, quæ nunc est Jerúsalem, et servit cum fíliis suis. Illa autem, quæ sursum est Jerúsalem, líbera est, quæ est mater nostra. Scriptum est enim: Lætáre, stérilis, quæ non paris: erúmpe, et clama, quæ non párturis: quia multi fílii desértæ, magis quam ejus, quæ habet virum. Nos autem, fratres, secúndum Isaac promissiónis fílii sumus. Sed quómodo tunc is, qui secúndum carnem natus fúerat, persequebátur eum, qui secúndum spíritum: ita et nunc. Sed quid dicit Scriptura? Ejice ancillam et fílium ejus: non enim heres erit fílius ancíllæ cum fílio líberæ. Itaque, fratres, non sumus ancíllæ fílii, sed líberæ: qua libertáte Christus nos liberávit.
The Neumz commentator is specially impressed with this Laetatus sum; will add that text infra.
Graduale. Ps. 121, 1 et 7. Lætátus sum in his, quæ dicta sunt mihi: in domum Dómini íbimus. ℣. Fiat pax in virtúte tua: et abundántia in túrribus tuis.
Tractus. Ps. 124, 1-2. Qui confídunt in Dómino, sicut mons Sion: non commovébitur in ætérnum, qui hábitat in Jerúsalem. ℣. Montes in circúitu ejus: et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sǽculum.
✠ Sequéntia sancti Evangélii secúndum Joánnem.
Joann. 6, 1-15.
In illo témpore: Abiit Jesus trans mare Galilǽæ, quod est Tiberíadis: et sequebátur eum multitúdo magna, quia vidébant signa, quæ faciébat super his, qui infírmabántur. Súbiit ergo in montem Jesus: et ibi sedébat cum discípulis suis. Erat autem próximum Pascha, dies festus Judæórum. Cum sublevásset ergo óculos Jesus et vidísset, quia multitúdo máxima venit ad eum, dixit ad Philíppum: Unde emémus panes, ut mandúcent hi? Hoc autem dicebat tentans eum: ipse enim sciébat, quid esset factúrus. Respóndit ei Philíppus: Ducentórum denariórum panes non suffíciunt eis, ut unusquísque módicum quid accípiat. Dicit ei unus ex discípulis ejus, Andréas, frater Simónis Petri: Est puer unus hic, qui habet quinque panes hordeáceos et duos pisces: sed hæc quid sunt inter tantos? Dixit ergo Jesus: Fácite hómines discúmbere. Erat autem fænum multum in loco. Discubuérunt ergo viri, número quasi quinque mília. Accépit ergo Jesus panes, et cum grátias egísset, distríbuit discumbéntibus: simíliter et ex píscibus, quantum volébant. Ut autem impléti sunt, dixit discípulis suis: Collígite quæ superavérunt fragménta, ne péreant. Collegérunt ergo, et implevérunt duódecim cóphinos fragmentórum ex quinque pánibus hordeáceis, quæ super fuérunt his, qui manducáverant. Illi ergo hómines cum vidíssent, quod Jesus fécerat signum, dicébant: Quia hic est vere Prophéta, qui ventúrus est in mundum. Jesus ergo cum cognovísset, quia ventúri essent, ut ráperent eum et fácerent eum regem, fugit íterum in montem ipse solus.
Credo. III was sung at Saint-E.; VII, at Le Barroux.
Offertorium. Ps. 134, 3 et 6. Laudáte Dóminum, quia benígnus est: psállite nómini ejus, quóniam suávis est: ómnia, quæcúmque vóluit, fecit in cœlo et in terra.
Secreta. Sacrifíciis præséntibus, Dómine, quǽsumus, inténde placátus: ut et devotióni nostræ profíciant et salúti. Per Dóminum.
Præfatio de Quadragesima.
Vere dignum et justum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine, sancte Pater, omnípotens ætérne Deus: Qui corporáli ieiúnio vítia cómprimis, mentem élevas, virtútem largíris et prǽmia: per Christum Dóminum nostrum. Per quem majestátem tuam laudant Angeli, adórant Dominatiónes, tremunt Potestátes. Cæli cælorúmque Virtútes, ac beáta Séraphim, sócia exsultatióne concélebrant. Cum quibus et nostras voces, ut admítti iúbeas, deprecámur, súpplici confessióne dicéntes:
Sanctus, Benedictus.
Agnus Dei.
Communio. Ps. 121, 3-4. Jerúsalem, quæ ædificátur ut cívitas, cujus participátio ejus in idípsum: illuc enim ascendérunt tribus, tribus Dómini, ad confiténdum nómini tuo. Dómine.
Postcommunio. Da nobis, quǽsumus, miséricors Deus: ut sancta tua, quibus incessánter explémur, sincéris tractémus obséquiis, et fidéli semper mente sumámus. Per Dóminum.
The Neumz commentator on the Graduale Laetatus sum.
... The text of this Gradual is taken from Psalm 121, which accompanied the pilgrimages of the people of God to the Holy City and the temple. It speaks to us of the heavenly Jerusalem, of the house of the Lord, of that peace which reigns where God reigns, that peace and joy which is so strongly felt during a pilgrimage. For all that, this Gradual Responsory is a piece that speaks to us of that beautiful communal experience that a pilgrimage represents, where fraternity is so easy, so delightful and so fruitful. All united as brothers, our steps are directed along the path of joy, in peace, towards the Creator and his infinite Love.
Laetatus sum... We shall go into the house of the Lord, we go towards joy, we experience the joy of hope which makes us experience beforehand the joy of love. Joy is the supreme feeling of the soul: when we vibrate because of the joy, we desire nothing else, except that our joy remains. It is a feeling that evokes and invokes in us eternity, that happiness of heaven that will never end and that will fill us. This is the theme of the body of this Gradual Responsory. We are going to the house of the Lord, we are going to the Lord, we are going to eternity, we experience in advance the joy of heaven, it is a communal joy. Everything is said. However, the verse of the Gradual also adds the notion of peace. Yes, peace is no longer truly a feeling distinct from joy, but it is a state, a kind of fullness of joy, a state that is difficult to alter: we feel that there is no more danger, no more fear, no more suffering, we fully experience joy, we reach the ultimate peace and we will try to cultivate this full joy, this ultimate peace always and everywhere.
It is what we desire for the earthly Jerusalem, that is, to build here and now a foretaste of the Kingdom of Light, the civilization of love. It is also what we are moving towards, what we sigh for when we think of the heavenly Jerusalem. We go towards that beatific reality, we go together, with those friends God has given us who will be our companions for eternity, we go for the holiness we strive to acquire with the grace of God.
As for the melody of this chant, from its intonation, it is full of joy. It is an impulse that transmutes us since the first word with a development of the melody in the high register (hence the appearance of a Do clef in the second line, which is quite rare). The intonation revolves around the Re, dominant of mode VII. This joy is expressed, but discreetly, so discreetly that it is difficult to discover it in the intonation. It is no longer a joy that seeks to communicate; it is more personal, more intimate. The end of laetatus sum precedes the outburst of the melody that will follow immediately afterward. That joy is clear, quick, flexible, and full of impetus in the second incise in quae dicta sunt mihi. The melody is propelled by a beautiful leap of a fourth from the Re to the high Sol, where the melody will blossom into a beautiful, graceful, melismatic development at mihi. Joy touches the soul and even carries it away in ecstatic jubilation. The second phrase, on the other hand, develops above all in the low register, as if the soul were fixed in a kind of contemplation. A happy contemplation, whose profound happiness is everywhere, in the descent of the domum Domini, in the flexible and contained movement of ibimus, in the final cadence, sonorous, full, confident, in which the soul delights.
This verse is simply unique in the repertoire, splendid. The beginning, fiat pax, let peace, is launched in a magnificent curve from Re to Re, reaching the high La, the final vocalization of pax being the same as that of mihi in the body of the Gradual. Indeed, in the verse, the idea is different, but the expression continues to be the same, to the extent that both phrases are built on the same plane as the first part. A first incise, in fiat pax et abundantia, corresponds to quae dicta sunt mihi and ends with the same motif: ardent desire, penetrated by light, external and happy joy. A second incise, which ends in the low range in in virtute tua, responds to in domum Domini with the same expression of profound happiness. There are nuances, as can be appreciated: the very beautiful impulse of in virtute, for example, with the fervent insistence of the two tristrophes and the graceful, restrained, and strong melodic descent of tua; the word abundantia is treated in the most abundant way possible, following its meaning. It is the longest melodic word in the piece, the one that is developed most fully. And at the end of the word we find that motif which has already appeared twice before in mihi and pax, as a refrain of joy which makes the feeling of the soul so suggestive.
To conclude, the strength of the melody subsides definitively in the last words, turribus tuis, in an enveloping and undulating cadenza that leaves us in the solid and firm atmosphere of mode VII.
✠ ✠ ✠
Deus, a quo sancta desidéria, recta consília, et justa sunt ópera: da servis tuis illam, quam mundus dare non potest, pacem; ut et corda nostra mandátis tuis dédita, et hóstium subláta formídine, témpora sint tua protectióne tranquílla. Per Dóminum.
Deus, qui caritátis dona per grátiam Sancti Spíritus tuórum fidélium córdibus infudísti: da fámulis et famulábus tuis, pro quibus tuam deprecámur cleméntiam, salútem mentis et córporis; ut te tota virtúte díligant, et quæ tibi plácita sunt, tota dilectióne perfíciant. Per Dóminum.
Laus Deo Virginique Matri
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