Benedíctus sit Deus Pater, unigenitúsque Dei Fílius, Sanctus quoque Spíritus: quia fecit nobíscum misericórdiam suam...

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. 

Today is Sunday, the Octave of Pentecost, and the feast of the Most Blessed Trinity. The Mass is Benedicta sit sancta Trinitas atque indivisa Unitas. The Schola Sainte-Cécile's page for today is here. The livret for Holy Mass is here, and the page for Vespers and Benediction of the Most Blessed Sacrament is here, with that for the commemoratio of the 1st Vespers of the Dedication of the Cathedral of Notre-Dame here.

At Saint-Eugène, the Mass is preceded by the Office de la deposition des aubes baptismales. This is presumably from the ritual books of the Church of Paris, although this officium or similar ones will doubtless have existed at Rome and elsewhere. The usual verses are sung (Deus in adiutorium meum etc), then Psalm 116 with a triple Alleluia (the Alleluia being 'triumphed', i.e. repeated after each verse, as is done still e.g. at the invitatorium before Matins; this has a name in English but I can't think of it at the moment), next a series of verses are chanted and then the first part of the Quicumque vult (which declares our Faith in the Most Blessed Trinity; from an edition of 1739) whilst the priest and deacon remove the baptismal albs. 

We shall see how many of the neophytes from Pentecost are present at today's Mass, ahem; my recollection is the about half of the number of those baptised at Easter were present for this rite on the Dominica in albis. Ah. Four of the men; I imagine that it was decided that while the albs can be imposed on both men and women, it is a bit risky removing them, having the clerics and servers remove them, from the ladies, ahem. 

M l'Abbé Jean-Pierre Gac is celebrant today. I cannot remember who he is, although his presence had been 'advertised'. Ah; he is the founder of the Fraternity of Saint Thomas Becket.

The Roman Martyrology today, for tomorrow the Kalends of June.

Introitus. Tob. 12, 6. 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.

At Saint-Eugène, the Kyrie II Fons bonitatis, is sung with its proper, mediaeval tropes: Kyrie, fons bonitatis Pater ingenite a quo bona cuncta procedunt, eleison and so on. Each of the nine elements of the Kyrie has its trope.

Kyrie, Gloria.

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.

Deinde fit Commemoratio de Dominica Prima post Pentecosten.

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 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 intuéris
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.

The Neumz commentary on the Alleluia, which was, happily, kept in the Pauline Rite.

The Most Holy Trinity, the Father, the Son, and the Holy Spirit, three persons, one true God, is the liturgical solemnity that the Universal Church celebrates tomorrow. The Trinity designates the truth that in the unity of the Divinity, there are Three Persons, the Father, the Son, and the Holy Spirit, who are different from one another.

The feast to honor the Holy Trinity is celebrated on the first Sunday after Pentecost. No special day or Office was assigned for the Most Holy Trinity in the early Church. However, the prayers and the Preface of the Trinity already appeared in the Sacramentary of Pope St. Gregory the Great. In the eighth century, the writings of the erudite Monk Alcuin attest that, filled with the spirit of the Sacred Liturgy, he thought that the time had come to write a votive Mass in honor of the mystery of the Most Holy Trinity. Also, it seems to be that he was prompted to do so by a desire of the illustrious apostle of Germania, St. Boniface. However, this Mass, merely votive, was nothing more than an aid to private piety, and there was nothing to suggest that it would one day lead to the institution of a feast.

Stephen, the bishop of Liège, solemnly instituted the feast of the Most Holy Trinity in his church in 920 and had a complete Office composed in honor of the mystery.  Little by little, devotion to the Mass of the Most Holy Trinity spread, and we see that it was accepted in Germany by the Council of Seligenstadt in 1022. The feast was established quite early in the same century in Cluny. There is written evidence from 1091 in the liturgical books of this illustrious monastery, where it is mentioned as having been instituted for quite some time. Pope Alexander II (1061-73), refused a request for a special feast with the argument that the Holy Trinity was honored daily with the Gloria Patri and that such a feast was not customary in the Roman Church; but, he did not forbid the celebration where it already existed. Pope John XXII (1316-34) ordered the feast for the whole Church for the first Sunday after Pentecost, since it was after the first great Pentecost that the doctrine of the Trinity was proclaimed to the world, the feast conveniently follows that of Pentecost.

To celebrate the Solemnity of the Holy Trinity, we have chosen at Neumz the alleluia chant Benedictus es Domine. The text of the alleluia of this solemnity is taken from the Book of Daniel 3:52, and, specifically, from the “Song of the Three Young Men”, canticum Trium Puerorum, is the beginning. It should be emphasized that this alleluia is sung on the Saturday of Pentecost, the eve of the Holy Trinity, right after the reading that contains the previous verses, as a kind of Lectio cum cantico: “The flames rose forty-nine cubits above the furnace, and spread out, burning the Chaldeans that it caught around the furnace. But the angel of the Lord went down into the furnace with Azariah and his companions, drove the fiery flames out of the furnace, and made the inside of the furnace as though a dew-laden breeze were blowing through it. The fire in no way touched them or caused them pain or harm. Then these three in the furnace with one voice sang, glorifying and blessing God: ‘Blessed are you…’” (Book of David 3:47-51).

The text of our alleluia is the exaltation of the three young men to the God of all the lineage of Adam, Noah, and Abraham for having filled the souls of their fathers with the hope and joy of the Messiah: Benedictus es, Domine, Deus patrum nostrorum, et laudabilis in saecula. The translation from Latin means: “Blessed art thou, O Lord, God of our fathers, and worthy of praise; and thy name is glorified forever” (Book of Daniel 3:57). It also places before our eyes or in our voice the thought of the Resurrection and martyrdom. Perhaps the fire of the Holy Spirit was present in the heart of the composer and these three young men prefigure the action of the Holy Trinity. With them, the Church sings of the Three Persons of the Trinity and their beneficial action, day after day, in each of its members. We also consider the Trinity in the destiny of our parents, in the destiny of the generations, and the ways of men. The Most Holy Trinity has shown himself admirable.

As for the melody, it is composed in mode VIII, it is not a copy. It is an original composition, which also appears in the Mass of the Christmas vigil, alleluia Crastina die. It is a joyful melody, of great exterior joy, but without exuberance, full of immense reverence, adoration, and solemnity. We are fully before the majesty of mode VIII, with some touches of mode VII when the Re appears.

The jubilus masterfully condenses the essence of this sublime piece. If we could see celestial beings singing it, we would understand better what is the key to singing these chants: with an immense reverent attitude in the melodic descents and continuous gestures of adoration in the ascents. One can perceive a subdivision in the jubilus, into five parts, an initial motif that is gradually amplified: the first incise, Sol La Si Sol, then the clivis La-Sol marks the second motive (and the others as well) where the appearance of the Do stands out, Sol La Do Si Sol, this second motive is amplified with the distropha on the Sol and the repetition of the clivis La-Sol, and in the last incise the climax appears with the very beautiful leap of a fifth according to the Graduale Novum version (Si-Re in the Vaticana), Sol-Re, of overflowing joy, followed by a very fervent descent from the Do to the Sol full of immense reverence. In the final motive that closes the jubilus, the melody gradually becomes peaceful: the motive that appears in the second incise is utilized again, this time the pes subbipunctis, Sol-Do-Si-Sol, becomes subtripunctis, Sol-Do-Si-La-Sol, and the presus major ends by placing the melodic movement with great serenity and delicacy on the Sol. As we said, it is a jubilus full of adoration, reverence, fervor, and devotion. All of it is materialized by the repetition of the clivis La-Sol, the pes subpunctis of four, five and even six notes, and a certain presence of the semitonal interval of Do-Si, which is much more present in the verse as we will see, and it denotes the loving tenderness that is given off by the prayerful one and his closeness to God.

The verse begins with a beautiful outburst of fervor; Benedictus es, Blessed are you. Tristropha, three Sol-Sol-Sol, in the song of three young people, on the day in which we celebrate the Holy Trinity, this Trinitarian presence could not be more evident. The prayerful one sings giving free rein to a fervent thanksgiving to the Lord: The melody of this incise manifests great fervor in the heights of the mode (the Graduale Novum restores the Si in this passage, Sol-Si Si Do-Si), and after that, it descends to bow or almost genuflect in the Sol, the clivis La-Sol, which characterizes this piece, reappears, passing by. In the following incise, Domine, Deus, Lord, God, there is another burst of fervor, the prayerful cantor once again sets his gaze full of adoration and gratitude on the heights and again resounds the leap of a fifth Sol-Re. The word Deus is covered with the semitonal interval, Do-Si, which envelops it with a tender touch of loving tenderness as we have already indicated. The melody of patrum nostrorum, of our fathers, continues to sound like an echo of gratitude, devotion, and infinite love. The similarity with the beginning of the first incise is considerable: Sol Si Do-Si La-Sol, with the two clivis characteristic of this alleluia. In the posttonic syllable of nostrorum, there is a melodic ascent that reaches the Re, an irrepressible enthusiasm for praising God in the prayerful one, with another sublime semitonal cadence of Do-Si.

The second phrase uses again the motif of Benedictus es, another echo in the piece, et laudabilis in saecula, and praiseworthy forever. In laudabilis for the third time sounds the turn Do-Si (La) La-Sol. The incise closes with the bow or genuflection in the Sol. In in saecula, forever, the umpteenth echo of the piece reappears, the tristropha in the Sol, and a similar start to Benedictus (if one considers the Graduale Novum version). The composer unites both words musically and textually (blessed are you eternally), the beginning and the end, it is like an endless praise. The soul has time to gather its desires for eternal praise before making them blossom in the luminous alleluiatic jubilus.

✠ 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.

Credo.

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

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

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

Præfatio de Sanctissima Trinitate.

Vere dignum et justum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: Qui cum unigénito Fílio tuo et Spíritu Sancto unus es Deus, unus es Dóminus: non in uníus singularitáte persónæ, sed in uníus Trinitáte substántiæ. Quod enim de tua glória, revelánte te, crédimus, hoc de Fílio tuo, hoc de Spíritu Sancto sine differéntia discretiónis sentímus. Ut in confessióne veræ sempiternǽque Deitátis, et in persónis propríetas, et in esséntia únitas, et in majestáte adorétur æquálitas. Quam laudant Angeli atque Archángeli, Chérubim quoque ac Séraphim: qui non cessant clamáre quotídie, una voce dicéntes:

Sanctus, Benedictus, Agnus Dei.

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

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

Ab hac die usque ad Sabbatum ante Dominicam I Adventus inclusive, in omnibus Missis ritus semiduplicis vel simplicis, tam de Tempore quam de Sanctis, et in Missis votivis, quæ pro re gravi et publica simul causa non sint, nisi facta fuerit Commemoratio Duplicis, vel cujuslibet Vigiliae, vel Octavæ, vel sanctæ Mariæ in Sabbato, aut Missa fuerit de beata Maria Virgine, vel de aliqua Vigilia, vel de Octava, vel de Omnibus Sanctis, post Commemorationes forte occurrentes, dicuntur Orationes pro diversitate Temporum assignatæ, nempe 2. ad poscenda suffragia Sanctorum A cunctis, 3. ad libitum eligenda. Et in eadem Oratione A cunctis, sicut et in ejus Postcommunione, ad litteram N. exprimitur nomen Titularís própriæ Ecclesiæ, dummodo Titulus non sit Persona divina, vel Mysterium Domini, aut de ipso Titulo non dicatur Missa, aut facta non sit Commemoratio, aut illius nomen non sit in eadem Oratione A cunctis expressum; ac nomina sanctorum Angelorum et sancti Joannis Baptistæ, si Titulares fuerint, præponuntur nomini sancti Joseph. In hisce autem omnibus casibus omittuntur verba atque beáto N. Si vero Missa, vel Commemoratio fuerit de sancto Joseph, aut de sanctis Apostolis Petro et Paulo, in Oratione et Postcommunione omittuntur verba quæ eos respiciunt.

2. ad poscenda suffragia Sanctorum

Oratio. A cunctis nos, quǽsumus, Dómine, mentis et córporis defénde perículis: et, intercedénte beáta et gloriósa semper Vírgine Dei Genetríce María, cum beáto Joseph, beátis Apóstolis tuis Petro et Paulo, atque beáto N. et ómnibus Sanctis, salútem nobis tríbue benígnus et pacem; ut, destrúctis adversitátibus et erróribus univérsis, Ecclésia tua secúra tibi sérviat libertáte. (Per eúndem Dóminum.)

3. ad libitum eligenda.

2. ad poscenda suffragia Sanctorum.

Secreta. Exáudi nos, Deus, salutáris noster: ut, per hujus sacraménti virtútem, a cunctis nos mentis et córporis hóstibus tueáris; grátiam tríbuens in præsénti, et glóriam in futúro. (Per Dóminum.)

3. ad libitum eligenda.

2. ad poscenda suffragia Sanctorum.

Postcommunio. Mundet et múniat nos, quǽsumus, Dómine, divíni sacraménti munus oblátum: et, intercedénte beáta Vírgine Dei Genetríce María, cum beáto Joseph, beátis Apóstolis tuis Petro et Paulo, atque beáto N. et ómnibus Sanctis; a cunctis nos reddat et perversitátibus expiátos, et adversitátibus expedítos. (Per eúndem Dóminum.)

3. ad libitum eligenda.

In Vigiliis autem, infra Octavas tam privilegiatas quam communes, et in diebus Octavis simplicibus per idem Tempus occurrentibus, loco earundem Orationum, dicitur, juxta Rubricas, 2. Oratio de sancta Maria Concéde ex Missa de Communi, 3. contra persecutores Ecclesiæ, vel pro Papa, quæ habentur post Missam Ssmi Corporis Christi. Si tamen Vigilia aut Octava fuerit de beata Maria Virgine, vel de Omnibus Sanctis, sicut et in Missis ejusdem beátæ Maríæ Virginis, et in Missis, in quibus de ea facta sit Commemoratio, necnon in Missa votiva de Omnibus Sanctis, loco Orationis Concéde, dicitur Oratio de Spiritu Sancto.

✠    ✠    ✠

Concéde, miséricors Deus, fragilitáti nostræ præsídium; ut, qui sanctæ Dei Genitrícis memóriam ágimus; intercessiónis ejus auxílio, a nostris iniquitátibus resurgámus. Per Christum Dóminum nóstrum.

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

Marc-Antoine Charpentier, Jean-Baptiste du Gué, Amédée Gastoué, Antoine de Boësset, Guillaume-Gabriel Nivers, Saint Venantius Fortunatus, Dr Henri de Villiers, Dr Touve Ratovondrahety