Duo Séraphim clamábant alter ad álterum: Sanctus, sanctus, sanctus Dóminus Deus Sábaoth...

Today is the Dominica prima post Pentecosten, celebrated as Trinity Sunday at Rome from the pontificate of Ioannes XXII (mid-14th century) onward; the Office had existed in other places for a couple of hundred years by that point. This, by the way, is a good example of how the development of the Sacred Liturgy has traditionally happened: devotions and feasts at 'the peripheries' acquire a certain 'critical mass' and only then are they adopted by the Roman Church (or not); not a bit of the academic, curial interference in the life of the local Churches that seems to be a feature of the current pontificate.

I will add the Mass Domine in tua misericordia speravi, of the 1st Sunday post Pentecosten, after today's feast's texts. At Barroux, the ordo says that there is no commemoration of the 1st Sunday post Pentecosten (although they did sing the Quicumque at Prime). Nor was there at Saint-E.

Managed somehow to cause a minor abrasion on my eye when I awoke; on the bright side, it is quite minor as these things go (the streaminess of a hot shower repaired most of discomfort-- else I wouldn't be able to be typing away here with any accuracy), and, since this seems to happen when I'm startled out of a deep sleep (e.g. by this morning's alarm bell set who knows when and not deleted from the machina), well, a sound sleep is always a good thing. Having finished as much of the first cup of tea as I could before it ceased to be even vaguely hot, am going out for the morning walk before beginning the video recording of Holy Mass from Saint-Eugène. 

Lectio 7
Léctio sancti Evangélii secúndum Matthǽum
Matt 28:18-20
In illo témpore: Dixit Jesus discípulis suis: Data est mihi omnis potéstas in cælo et in terra. Eúntes ergo docéte omnes gentes, baptizántes eos in nómine Patris, et Fílii, et Spíritus Sancti. Et réliqua.

Homilía sancti Gregórii Nazianzéni
In Tractatu de fide, post init.
Quis catholicórum ignórat Patrem vere esse Patrem, Fílium vere esse Fílium, et Spíritum Sanctum vere esse Spíritum Sanctum? sicut ipse Dóminus ad Apóstolos suos dicit: Eúntes baptizáte omnes gentes in nómine Patris, et Fílii, et Spíritus Sancti. Hæc est perfécta Trínitas in unitáte consístens, quam scílicet uníus substántiæ profitémur. Non enim nos secúndum córporum conditiónem, divisiónem in Deo fácimus; sed secúndum divínæ natúræ poténtiam, quæ in matéria non est, et nóminum persónas vere constáre crédimus, et unitátem divinitátis esse testámur.

R. Benedicámus Patrem et Fílium cum Sancto Spíritu:
* Laudémus et superexaltémus eum in sǽcula.
V. Benedíctus es, Dómine, in firmaménto cæli: et laudábilis et gloriósus in sǽcula.
R. Laudémus et superexaltémus eum in sǽcula.

Lectio 8
Nec extensiónem partis alicúius ex parte, ut quidam putavérunt, Dei Fílium dícimus: nec verbum sine re, velut sonum vocis, accípimus: sed tria nómina et tres persónas uníus esse esséntiæ, uníus majestátis atque poténtiæ crédimus. Et ídeo unum Deum confitémur: quia únitas majestátis, plúrium vocábulo deos próhibet appellári. Dénique Patrem et Fílium cathólice nominámus; duos autem Deos dícere, nec póssumus, nec debémus. Non quod Fílius Dei Deus non sit, immo verus Deus de Deo vero; sed quia non aliúnde, quam de ipso uno Patre, Dei Fílium nóvimus, perínde unum Deum dícimus. Hoc enim Prophétæ, hoc Apóstoli tradidérunt: hoc ipse Dóminus dócuit, cum dicit: Ego et Pater unum sumus. Unum ad unitátem divinitátis, ut dixi, refert; Sumus autem, persónis assígnat.

R. Duo Séraphim clamábant alter ad álterum:
* Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.
V. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.
R. Sanctus, sanctus, sanctus Dóminus Deus Sábaoth.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Plena est omnis terra glória ejus.

Lectio 9
Commemoratio Dominicæ
Léctio sancti Evangélii secúndum Lucam
Luc 6:36-42
In illo témpore: Dixit Jesus discípulis suis: Estóte misericórdes, sicut et Pater vester miséricors est. Et réliqua.

Homilía sancti Augustíni Epíscopi
Serm. 15. in Evang. Matthǽi de Verbis Dómini, post inítium
Duo sunt ópera misericórdiæ, quæ nos líberant, quæ bréviter ipse Dóminus pósuit in Evangélio: Dimíttite, et dimittétur vobis: date, et dábitur vobis. Dimíttite, et dimittétur vobis, ad ignoscéndum pértinet: Date, et dábitur vobis, ad præstándum benefícium pértinet. Quod ait de ignoscéndo, et tu vis tibi ignósci quod peccas, et habes álium, cui tu possis ignóscere. Rursus, quod pértinet ad tribuéndum benefícium, petit te mendícus, et tu es Dei mendícus. Omnes enim quando orámus, mendíci Dei sumus: ante jánuam magni Patrisfamílias stamus, immo et prostérnimur, súpplices ingemíscimus, áliquid voléntes accípere; et ipsum áliquid ipse Deus est. Quid a te petit mendícus? Panem. Et tu quid petis a Deo, nisi Christum, qui dicit: Ego sum panis vivus, qui de cælo descéndi? Ignósci vobis vultis? ignóscite: Remíttite, et remittétur vobis. Accípere vultis? date, et dábitur vobis.

Te Deum.

At Saint-Eugène, the Schola began with Charpentier's Dixit Dominus H 197 as the clergy entered the church. And the Asperges me has returned, Paschaltide being completed.  (The livret is here.)

Introitus. Tob. 12, 6. 32:52. Benedícta sit sancta Trínitas atque indivísa Unitas: confitébimur ei, quia fecit nobíscum misericórdiam suam. Ps. 8, 2. Dómine, Dóminus noster, quam admirábile est nomen tuum in univérsa terra! ℣. Glória Patri.


Whoever is writing for today at Neumz.

As for the melody, it is composed in mode VIII, described as a solemn and plentiful mode. This Introit does not have a triumphal character, but rather the opposite. It is sober and without great developments; it invites to recollection, reverence, and adoration. This is the word that best describes the spiritual features of this entrance chant, which once again sets the tone for the entire Mass and feast itself.

The melody is taken from the Introit Invocabit me from the First Sunday of Lent. The comparison of these two Introits is quite interesting. Overall, the adaptation is greatly satisfactory, with the exception of the accent on the word confitébimur found in the second phrase. All the chants of the Mass of the Holy Trinity begin with a blessing formula (benedicta, benedictus es, benedicimus). At the beginning of this Introit, the torculus resupinus in the accent of the word benedícta leads us with determination from the Fundamental to the Dominant, with a beautiful leap of an interval of a fourth, Sol-Do, demanding both firmness and devotion. After that, the melody finalizes the word benedícta with a reverential descent, with a climacus on the posttonic syllable. Then on sit, it settles again on the Fundamental, tracing in this first incise a perfect melodic arc, Sol-Do-Sol.

In the following incise, on sancta Trínitas, first, the melody rises with impetus in the accent on sancta. This is similar to the word benedícta at the beginning of the piece. Then, the accent on Trínitas is sung with amplitude in a majestic tristropha on the Do, and then the melodic movement describes a beautiful curve, descending and then ascending to conclude the incise and the word: the soul bows with respect, devotion, Do-La-La-Sol, and continues to ascend with a beautiful and solemn quilismatic movement from Sol to Do, directing its gaze towards the heights in total adoration.

In the last incise of this first phrase, the melody returns to the Fundamental with an agile melodic turn, with a porrectus flexus on the word atque, which resembles a slight double bow. However, the melodic movement remains briefly in the low register. Thanks to another porrectus, the rhythmic flow is boosted again like a transmission belt, and with a majestic pes, Sol-Do, the accent on indivisa shines with great radiance, amplified in unison by the episematic virga. After this brief moment of contemplation, the melody continues its motion by intertwining the adjective indivísa with the accompanying noun Unitas: The melody settles on the La, on the last syllable of indivísa, and from there, it develops around that degree, between the Sol and the Do, singing the unity. A porrectus appears once again for the third time in this phrase, La-Fa-La. This time conferring a reverential character to the word Unitas, a reverence that is confirmed with the pes subbipunctis resupinus, on which the soul sings with great unction before resting on the Sol.

The second phrase is more expressive, the inner devotion, until this moment, bursts forth manifesting itself externally. Despite the unfit adapted tonic accent, the melodic turn on confitébimur, let us glorify, translates correctly the ardor of praise that the word demands. Until now, the melody had not gone beyond the Do, but now, impregnated with the love of the being that prays for the Triune God, it sings with overflowing gratitude and joy. Thus, twice, first with a somewhat restrained melodic ascent on the pretonic syllable, Sol La-Do-Si, and then with an insuppressible rise to Mi, this verb is crowned, it expresses the action of the community that pays homage to God in adoration, praise, and thanksgiving.

On the word ei, we sing again a slight double bow with the porrectus. This pronoun refers of course to the Holy Trinity. Also, this time on quia fecit, it is the divine action that is expressed, more discreetly. Although, here too, the melody again surpasses the Do in the accent of the verb fecit.

The melodic development of the word nobíscum, with us, sings beforehand. It occurs even before the word is pronounced, the tenderness and mercy of God towards us: adoration and reverence are blended in this musical passage, respectively with the quilismatic movement towards the Do, and again, the same melodic turn that concludes the first phrase, the pes subbipunctis resupinus is followed by a clivis with episema, La-Sol. The Lord bent over us, showing that he was with us. God’s great mercy towards mankind is the Incarnation of his Son.

In the last incise, misericordiam suam, the melody bows to the depths of the Mi note twice. Again, it is an expressive touch, but so discreet, so exquisite, that it shows the correspondence between the melody and the text. The one who prays in humble adoration and total reverence sings of his mercy, the mercy of the Creator: the melody rises in the salicus, Sol-La-Si, which starts the word, then bows slightly in the clivis, Si-La, kneels in the pes subbipunctis, touching the Mi, and from there stands in the salicus, in the accent before singing with immense reverence, suam, which receives the pes subbipunctis resupinus turn followed by a clivis with episema, with this ending the first phrase and also the piece.


The Schola sang the Kyrie Fons bonitatis, that is, Kyrie II in the Kyriale that we call 'Fons bonitatis' but with the mediaeval tropes from which the appellation derives; splendid indeed. Kyrie, ignis divine, pectora nostra succende, ut digne pariter proclamare possimus semper, eleison, Lord, do Thou inflame our hearts that we might always be able to pray, Lord, have mercy. Just splendid; one can understand, I suppose, how we might not be inclined to want every Kyrie troped at every Mass-- that seems simply to go without saying, from my perspective: but on occasion, with good care taken that no worldly texts be introduced into the Sacred Liturgy, of course.

A commenter at that video wrote that this troped Kyrie is sung "as part of the commons of the season of Whitsuntide" in the Sarum Use. I'm not familiar with Sarum at all so I'm not sure what that means i.e. 'commons' as in the Alleluia Veni Sancte Spiritus was chanted daily or almost daily in the Pentecost Octave or as in the existence of a  section of the Sarum Graduale devoted to a Tempus Pentecostes.

Oratio. Omnípotens sempitérne Deus, qui dedísti fámulis tuis in confessióne veræ fídei, ætérnæ Trinitátis glóriam agnóscere, et in poténtia majestátis adoráre Unitátem: quǽsumus; ut, ejúsdem fídei firmitáte, ab ómnibus semper muniámur advérsis. Per Dóminum.

Oratio. (Dominica Ia) Deus, in te sperántium fortitúdo, adésto propitius  invocatiónibus nostris: et, quia sine te nihil potest mortális infírmitas, præsta auxílium grátiæ tuæ; ut, in exsequéndis mandátis tuis, et voluntáte tibi et actióne placeámus. Per Dóminum.

Léctio Epístolæ beáti Pauli Apóstoli ad Romános.
Rom. 11, 33-36.

O altitúdo divitiárum sapiéntiae et sciéntiæ Dei: quam incomprehensibília sunt judícia ejus, et investigábiles viæ ejus! Quis enim cognovit sensum Dómini? Aut quis consiliárius ejus fuit? Aut quis prior dedit illi, et retribuétur ei? Quóniam ex ipso et per ipsum et in ipso sunt ómnia: ipsi glória in sǽcula. Amen.

Graduale. Dan. 3, 55-56. Benedíctus es, Dómine, qui intueris abýssos, et sedes super Chérubim, ℣. Benedíctus es, Dómine, in firmaménto cæli, et laudábilis in sǽcula.

Allelúja, allelúja. ℣. Ibid., 52. Benedíctus es, Dómine, Deus patrum nostrórum, et laudábilis in sǽcula. Allelúja.

✠ Sequéntia sancti Evangélii secúndum Matthǽum.
Matth. 28, 18-20.

In illo témpore: Dixit Jesus discípulis suis: Data est mihi omnis potéstas in cœlo et in terra. Eúntes ergo docéte omnes gentes, baptizántes eos in nómine Patris, et Fílii, et Spíritus Sancti: docéntes eos serváre ómnia, quæcúmque mandávi vobis. Et ecce, ego vobíscum sum ómnibus diébus usque ad consummatiónem sǽculi.

The sermons for Trinity Sunday of our anonymous friend 'a Dominican friar', here, and of Father Zuhlsdorf, here, do well repay reading, as has never not been the case.

The Schola sang the Et incarnatus est from Charpentier's 'Messe rouge' H 11 in the Credo; wonderful, and it is indeed the case that there were violin and cello in the choir loft today.  

Am listening to the live-stream of Vespers and then will get to the recorded video of the Mass. Very much a morning I ought to have dragged myself out of bed at 0130, tsk.

Offertorium. Tob. 12, 6. Benedíctus sit Deus Pater, unigenitúsque Dei Fílius, Sanctus quoque Spíritus: quia fecit nobiscum misericórdiam suam.

The Schola sang passages from Charpentier's Magnificat H 72 during the incensing of the altar at the Offertory, again with the support of the strings. 

Secreta. Sanctífica, quǽsumus, Dómine, Deus noster, per tui sancti nóminis invocatiónem, hujus oblatiónis hóstiam: et per eam nosmetípsos tibi pérfice munus ætérnum. Per Dóminum.

Secreta. (Dominica Ia)  Hostias nostras, quæsumus, Dómine, tibi dicatas placátus assúme: et ad perpetuum nobis tríbue provenire subsidium. Per Dóminum.

The Sanctus and Agnus Dei were also sung from Charpentier's H 11. I don't recall whence the appellation Messe rouge; will have to consult my trusty Cessac. She doesn't mention the term; the composer's "last Mass", she writes, "... perhaps his most perfect one as well, displaying the serene mastery of a composer at the peak of his powers".  He titled it Assumpta est Maria, dedicating it to the Most Holy Mother of God.

Communio. Tob. 12, 6. Benedícimus Deum cœli et coram ómnibus vivéntibus confitébimur ei: quia fecit nobíscum misericórdiam suam.

The Schola sang the Quicumque vult at the Communion, in faux-bourdon from the 1739 edition of the Proper of Paris.

Quicúmque vult salvus esse, * ante ómnia opus est, ut téneat cathólicam fidem:
Quam nisi quisque íntegram inviolatámque serváverit, * absque dúbio in ætérnum períbit.
Fides autem cathólica hæc est: * ut unum Deum in Trinitáte, et Trinitátem in unitáte venerémur.
Neque confundéntes persónas, * neque substántiam  separántes.
Alia est enim persóna Patris, ália Fílii, * ália Spíritus Sancti:
Sed Patris, et Fílii, et Spíritus Sancti una est divínitas, * æquális glória, coætérna majéstas.
Qualis Pater, talis Fílius, * talis Spíritus Sanctus.
Increátus Pater, increátus Fílius, * increátus Spíritus Sanctus.
Imménsus Pater, imménsus Fílius, * imménsus Spíritus Sanctus.
Ætérnus Pater, ætérnus Fílius, * ætérnus Spíritus Sanctus.
Et tamen non tres ætérni, * sed unus ætérnus.
Sicut non tres increáti, nec tres imménsi, * sed unus increátus, et unus imménsus.
Simíliter omnípotens Pater, omnípotens Fílius, * omnípotens Spíritus Sanctus.
Et tamen non tres omnipoténtes, * sed unus omnípotens.
Ita Deus Pater, Deus Fílius, * Deus Spíritus Sanctus.
Et tamen non tres Dii, * sed unus est Deus.
Ita Dóminus Pater, Dóminus Fílius, * Dóminus Spíritus Sanctus.
Et tamen non tres Dómini, * sed unus est Dóminus.
Quia, sicut singillátim unamquámque persónam Deum ac Dóminum confitéri christiána veritáte compéllimur: * ita tres Deos aut Dóminos dícere cathólica religióne prohibémur.
Pater a nullo est factus: * nec creátus, nec génitus.
Fílius a Patre solo est: * non factus, nec creátus, sed génitus.
Spíritus Sanctus a Patre et Fílio: * non factus, nec creátus, nec génitus, sed procédens.
Unus ergo Pater, non tres Patres: unus Fílius, non tres Fílii: * unus Spíritus Sanctus, non tres Spíritus Sancti.
Et in hac Trinitáte nihil prius aut postérius, nihil majus aut minus: * sed totæ tres persónæ coætérnæ sibi sunt et coæquáles.
Ita ut per ómnia, sicut jam supra dictum est, * et únitas in Trinitáte, et Trínitas in unitáte veneránda sit.
Qui vult ergo salvus esse, * ita de Trinitáte séntiat.
Sed necessárium est ad ætérnam salútem, * ut Incarnatiónem quoque Dómini nostri Jesu Christi fidéliter credat.
Est ergo fides recta ut credámus et confiteámur, * quia Dóminus noster Jesus Christus, Dei Fílius, Deus et homo est.
Deus est ex substántia Patris ante sǽcula génitus: * et homo est ex substántia matris in sǽculo natus.
Perféctus Deus, perféctus homo: * ex ánima rationáli et humána carne subsístens.
Æquális Patri secúndum divinitátem: * minor Patre secúndum humanitátem.
Qui licet Deus sit et homo, * non duo tamen, sed unus est Christus.
Unus autem non conversióne divinitátis in carnem, * sed assumptióne humanitátis in Deum.
Unus omníno, non confusióne substántiæ, * sed unitáte persónæ.
Nam sicut ánima rationális et caro unus est homo: * ita Deus et homo unus est Christus.
Qui passus est pro salúte nostra: descéndit ad ínferos: * tértia die resurréxit a mórtuis.
Ascéndit ad cælos, sedet ad déxteram Dei Patris omnipoténtis: * inde ventúrus est judicáre vivos et mórtuos.
Ad cujus advéntum omnes hómines resúrgere habent cum corpóribus suis; * et redditúri sunt de factis própriis ratiónem.
Et qui bona egérunt, ibunt in vitam ætérnam: * qui vero mala, in ignem ætérnum.
Hæc est fides cathólica, * quam nisi quisque fidéliter firmitérque credíderit, salvus esse non póterit.

Postcommunio. Profíciat nobis ad salútem córporis et ánimæ, Dómine, Deus noster, hujus sacraménti suscéptio: et sempitérnæ sanctæ Trinitátis ejusdémque indivíduæ Unitátis conféssio. Per Dóminum.

Postcommunio. (Dominica Ia) Tantis, Dómine, repléti munéribus: præsta, quǽsumus; ut et salutária dona capiámus, et a tua numquam laude cessémus. Per Dóminum.

+ + +

The Mass Domine in tua misericordia of the Dominica Ia post Pentecosten.

Introitus. Ps. 12, 6. Dómine, in tua misericórdia sperávi: exsultavit cor meum in salutári tuo: cantábo Dómino, qui bona tríbuit mihi. Ps. ib., 1. Usquequo, Dómine, oblivísceris me in finem? usquequo avértis fáciem tuam a me? V. Glória Patri.

Oratio. Deus, in te sperántium fortitúdo, adésto propitius invocatiónibus nostris: et, quia sine te nihil potest mortális infírmitas, præsta auxílium grátiæ tuæ; ut, in exsequéndis mandátis tuis, et voluntáte tibi et actióne placeámus. Per Dóminum.

Léctio Epístolæ beáti Joánni Apóstoli.
1. Joann. 4, 8-21.

Caríssimi: Deus cáritas est. In hoc appáruit cáritas Dei in nobis, quóniam Fílium suum unigénitum misit Deus in mundum, ut vivámus per eum. In hoc est cáritas: non quasi nos dilexérimus Deum, sed quóniam ipse prior diléxit nos, et misit Fílium suum propitiatiónem pro peccátis nostris. Caríssimi, si sic Deus diléxit nos: et nos debémus altérutrum dilígere. Deum nemo vidit umquam. Si diligámus ínvicem, Deus in nobis manet, et cáritas ejus in nobis perfécta est. In hoc cognóscimus, quóniam in eo manémus et ipse in nobis: quóniam de Spíritu suo dedit nobis. Et nos vídimus et testificámur, quóniam Pater misit Fílium suum Salvatórem mundi. Quisquis conféssus fúerit, quóniam Jesus est Fílius Dei, Deus in eo manet et ipse in Deo. Et nos cognóvimus et credídimus caritáti, quam habet Deus in nobis. Deus cáritas est: et qui manet in caritáte, in Deo manet et Deus in eo. In hoc perfécta est cáritas Dei nobíscum, ut fidúciam habeámus in die judicii: quia, sicut ille est, et nos sumus in hoc mundo. Timor non est in caritáte: sed perfécta cáritas foras mittit timórem, quóniam timor pœnam habet. Qui autem timet, non est perféctus in caritáte. Nos ergo diligámus Deum, quóniam Deus prior diléxit nos. Si quis díxerit, quóniam díligo Deum, et fratrem suum óderit, mendax est. Qui enim non díligit fratrem suum, quem videt, Deum, quem non videt, quómodo potest dilígere? Et hoc mandátum habémus a Deo: ut, qui diligit Deum, díligat et fratrem suum.

Graduale. Ps. 40, 5 et 2. Ego dixi: Dómine, miserére mei: sana ánimam meam, quia peccávi tibi. ℣. Beátus, qui intéllegit super egénum et páuperem: in die mala liberábit eum Dóminus.

Allelúja, allelúja. ℣. Ps. 5, 2. Verba mea áuribus pércipe, Dómine: intéllege clamórem meum. Allelúja.

✠ Sequéntia sancti Evangélii secúndum Lucam.
Luc. 6, 36-42.

In illo témpore: Dixit Jesus discípulis suis: Estóte misericórdes, sicut et Pater vester miséricors est. Nolíte judicáre, et non judicabímini: nolíte condemnáre, et non condemnabímini. Dimíttite, et dimittémini. Date, et dábitur vobis: mensúram bonam et confértam et coagitátam et supereffluéntem dabunt in sinum vestrum. Eadem quippe mensúra, qua mensi fuéritis, remetiétur vobis. Dicébat autem illis et similitúdinem: Numquid potest cæcus cæcum dúcere? nonne ambo in fóveam cadunt? Non est discípulus super magistrum: perféctus autem omnis erit, si sit sicut magister ejus. Quid autem vides festúcam in óculo fratris tui, trabem autem, quæ in óculo tuo est, non consíderas? Aut quómodo potes dícere fratri tuo: Frater, sine, ejíciam festúcam de óculo tuo: ipse in oculo tuo trabem non videns? Hypócrita, ejice primum trabem de oculo tuo: et tunc perspícies, ut edúcas festúcam de óculo fratris tui.

Offertorium. Ps. 5, 3-4. Inténde voci orationis meæ, Rex meus et Deus meus: quóniam ad te orábo, Dómine.

Secreta. Hóstias nostras, quǽsumus, Dómine, tibi dicátas placátus assúme: et ad perpétuum nobis tríbue proveníre subsídium. Per Dóminum.

Communio. Ps. 9, 2-3. Narrábo ómnia mirabília tua: lætábor et exsultábo in te: psallam nómini tuo, Altíssime.

Postcommunio. Tantis, Dómine, repléti munéribus: præsta, quǽsumus; ut et salutária dona capiámus, et a tua numquam laude cessémus. Per Dóminum.