My heart declared to you: "Your countenance have I sought; I shall ever seek your countenance, O Lord; do not turn your face from me."  The Lord is my light and my salvation; whom shall I fear?

8 My heart says of you, "Seek his face!"
Your face, LORD, I will seek.

9 Do not hide your face from me,
do not turn your servant away in anger;
you have been my helper.
Do not reject me or forsake me,
O God my Savior.

1 The LORD is my light and my salvation—
whom shall I fear?
The LORD is the stronghold of my life—
of whom shall I be afraid?

Illuxerunt coruscationes tuae orbi terrae: commota est, et contremuit terra. * Quam dilecta tabernacula tua, Domine virtutum! concupiscit et deficit anima mea in atria Domini.

Your lightening illumined the world; the earth quivered and quaked.
How lovely is Your dwelling place, O Lord of Hosts! My soul yearns and pines for the courts of the Lord.

(Psalm 76:19 and 83:2-3)

• Exodus 34:29-35
• 2 Peter 1:13-21
• Luke 9:28-36  
• Psalm 99 or 99:5-9   

For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, "This is my Son, my Beloved, with whom I am well pleased." We ourselves heard this voice come from heaven, while we were with him on the holy mountain.

So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. First of all you must understand this, that no prophecy of scripture is a matter of one's own interpretation, because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

O God, who on the holy mount revealed to chosen witnesses your well-beloved Son, wonderfully transfigured, in raiment white and glistening: Mercifully grant that we, being delivered from the disquietude of this world, may by faith behold the King in his beauty; who with you, O Father, and you, O Holy Spirit, lives and reigns, one God, for ever and ever. Amen.

When I was in seminary the standard thinking about the transfiguration, recounted in Mark, Matthew and Luke, was that it was a post-resurrection appearance that had come to be a part of the pre-passion narrative in the telling of the story of Jesus. It turns out that while I was learning one thing the scholarship was heading in a new direction, more faithful to the text and more convincing.

In 1981 Enrique Nardoni (1924–2002), Roman Catholic priest and biblical scholar, surveying the history of interpretation, changed the direction of the debate with an analysis of Mark (9:1-13). He was able to show that the story was very much a part of Mark’s ongoing narrative of the Good News (“A Redactional Interpretation of Mark 9:1,” Catholic Biblical Quarterly 43 [1981] 265-384).

In Mark, the story of the transfiguration follows Peter’s answer to Jesus’ question to the disciples, “But who do you say that I am?” Peter responds, “You are the Christ.” Peter doesn’t like what follows: Jesus’ prediction of his suffering, death, and resurrection. He responds by taking Jesus aside and “rebuking” him. The other disciples are close. Jesus turns so that all can hear him say, “Get behind me, Satan! For you are not on the side of God, but of men” (Mark 8:27-33).

Before the next story, the transfiguration, Mark’s narrative addresses directly the situation of Christians when he was writing. It was a time of persecution. Jesus said,

Whoever wishes to come after me must deny himself or herself, take up his or her cross, and follow me. For whoever wishes to save his or her life will lose it, but whoever loses his or her life for my sake and that of the gospel will save it.

What profit is there for one to gain the whole world and forfeit his or her life? What could one give in exchange for his or her life? Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father’s glory with the holy angels.” (Mark 8:34-38)

Then, comes the difficult verse that causes so much debate, “He also said to them, ‘Amen, I say to you, there are some standing here who will not taste death until they see that the kingdom of God has come in power’” (Mark 9:1). The Risen Jesus did not return to establish the complete reign of God over creation. The word we have come to use for this return is “parousia.” It’s English for the Greek word παρουσία which Paul uses for the return of Jesus at the end of time in his First Letter to the Thessalonians, the oldest New Testament writing. (It’s also used in nine other New Testament books).

By the time Mark wrote almost certainly most, if not all of the disciples who heard Jesus speak these words, had died. With the story of Jesus revealing his heavenly glory one can say Peter, James and John saw this glory. In the private, personal center of our lives, where Christ has made himself known to us, one might say that we too have seen, each of us in his or her own way, the glory of God.

The subject of just these few verses is a large one. My own study will continue. More can certainly be said—and I have other material for my sermon for the feast, Wednesday, August 6 (Sung Masses at 12:10 PM and 6:00 PM).

When Jesus and the three others came down from the mountain, their journey to glory continued, as does ours in the days God has made for us.—Stephen Gerth

In Transfiguratione Domini

Introitus: Ps. 26, 8.9 et 1 Tibi dixit cor meum(cum Gloria Patri) (2m59.6s - 2808 kb)
Graduale: Ps. 44, 3 et 2 Speciosus forma (4m20.2s - 4068 kb) score
Alleluia: Sap. 7, 26 Candor est lucis æternæ (2m36.223s - 1223 kb) score
Offertorium: Ps. 8, 6.7 Gloria et honore (1m22.047s - 643 kb) score
Communio: Mt. 17, 9 Visionem (2m36.4s - 2446 kb) score

• The Introit for the Feast of the Transfiguration (August 6):  Tibi dixit cor meum quaesivi vultum tuum
• The Gradual for the Feast of the Transfiguration: Speciosus forma
• The Alleluia for the Feast of the Transfiguration:  Candor est lucis æternæ 
• Office hymns On the Feast of the Transfiguration (August 6)

O frondens virga,
In tua nobilitate stans,
sicut aurora procedit.
Nunc gaude et laetare et nos debiles dignare
a mala consuetudine liberare,
atque manum tuam porrige ad erigendum nos. 

O branch, coming into leaf,
standing in your nobility
just as dawn advances:
now rejoice and be glad
and deem us, helpless ones, worthy;
free us from evil habits
and even reach out your hand
to lift us.

The Introit, Signum Magnum

A great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. -- Sing ye to the Lord a new canticle: because He hath done wonderful things. V.: Glory be to the Father . . . -- A great sign appeared in heaven . . . (From Revelation 12)


The Alleluia, Assumpta est

Alleluia, Alleluia. Mary has been taken up into heaven; the host of Angels rejoices. Alleluia.


The Communio, Beatam me dicent

All generations shall call me blessed, because He that is mighty hath done great things for me. (From The Magnificat, in Luke 1.)

Die 15 augusti
In Assumptione
B. Mariæ Virginis
Introitus: Apoc. 12, 1; Ps. 97 Signum magnum(cum gloria Patri) (4m11.0s - 1471 kb) score
Graduale: Ps. 44, 11.12 V. 5 Audi, filia (3m18.3s - 1163 kb) score
Alleluia: Assumpta est (2m09.7s - 761 kb) score
Offertorium: Assumpta est (1m43.2s - 606 kb)
Communio: Luc. 1, 48.49 Beatam me dicent (47.9s - 281 kb) score

Church Slavonic text:
Богородице Дево, радуйся,
Благодатная Марие, Господь с Тобою;
Благословена Ты в женах
и благословен плод чрева Твоего,
яко Спаса родила еси душ наших.


Transliteration:
Bogoroditse Devo, raduisya,
Blagodatnaya Mariye, Gospod s Toboyu.
Blagoslovenna Ty v zhenakh,
i blagosloven plod chreva Tvoyego,
yako Spasa rodila esi dush nashikh.


English translation
Rejoice, O Virgin Theotokos,
Mary full of grace, the Lord is with Thee.
Blessed art Thou among women,
and blessed is the fruit of Thy womb,
for Thou hast borne the Savior of our souls.

Cutting-edge interpretations and superb ensemble singing are trademarks of From Age To Age. Founded by Artistic Director Andrew Miller in January 2007, From Age To Age has quickly made a name for itself in the upper Midwest. The ensemble performed as an auditioned professional ensemble at the 2010 MN ACDA convention, and shortly after was invited to perform as a premier professional ensemble at the 2011 ICDA Summer Symposium. From Age to Age was highlighted as a "Regional Spotlight" group on Minnesota Public Radio in 2010 and will be featured on the Classical Minnesota Public Radio Holiday CD "A Taste of the Holidays", vol. II coming this December. The CD is a joint collaboration with the nationally syndicated radio show "The Splendid Table". The ensemble has collaborated with several high school, honors, collegiate, and semi-professional ensembles including Kantorei, The Youth Chorale of Central Minnesota, The Duluth East Choralaires, Bismark State College Choirs, and the Brainerd High School Chamber Singers.

The members of From Age to Age come from all areas of Minnesota and North Dakota,
brought together with a common passion for performing top quality a cappella music. They strive to share their talents with areas typically under-served in the choral arts. The ensemble makes it part of their mission to regularly perform at nursing and senior centers in the regions that they visit.

About Andrew Miller, Artistic Director
Andrew Miller, founder and artistic director of  From Age to Age, is an accomplished choral conductor, published composer/arranger,  vocalist,and educator. Miller graduated from Brainerd High School in 2001 under the musical direction and inspiration of Dr. Michael Smith. Andrew holds a degree in vocal music education from Bemidji State University, and a masters degree in choral conducting from Minnesota State University, Mankato. Miller taught K-12 vocal music in the Long Prairie/Grey Eagle school district 2007-2008. Andrew has been invited as a guest clinician to the Minnesota Music Educators Association (MMEA) student convention in Mankato, MN, 2009, and to the Iowa Choral Directors Association (ICDA) Summer Symposium, July, 2011. Andrew is currently serving as Director of Choral Activities at Bismarck State College where he conducts the BSC Concert Choir, Chamber Singers, and Women's Chamber Ensemble, and teaches choral conducting, music theory, aural skills, and music appreciation.

History
From Age To Age was founded at the turn of the new year, January, 2007. Initially, several singers from the former Hannah/Brokering Sacred Ensemble helped form the foundation. Singers from all areas of the state eventually joined the ensemble to create the group as it is today: a chamber ensemble of highly trained vocal artists that come together throughout the year in different areas of the upper Midwest. From Age to Age focuses not only on performance, but also on outreach and educational  programming. The ensemble has expanded its touring area with each successive season.
2010-2011 started with an additional focus on the Twin Cities metro area, and expanded into North Dakota and Iowa..

From Age to Age has an active educational outreach program. The ensemble visits high
schools and colleges across the upper Midwest, conducting focused educational workshops for both students and directors. In 2011, From Age to Age conducted workshops/collaborative performances with students at Bismarck State College (Bismarck, ND), St. Clair High School, and Lanesboro Senior and Junior High School. From Age to Age is currently accepting workshop inquiries for the 2011-2012 season. For more information, please contact info@fromagetoage.org.

Beata progenies unde Christus natus est;
quam gloriosa est virgo que caeli regem genuit.

Blessed is the parent from whom Christ was born;
O how glorious is the virgin who brought forth the King of heaven

While Power's output was slightly less than Dunstaple's (only 40 extant pieces can be definitely attributed to him), his influence was similar. He is the composer best represented in the Old Hall Manuscript, one of the only undamaged sources of English music from the early 15th century (most manuscripts were destroyed during the Dissolution of the Monasteries in 1536-1540 under Henry VIII).

Power was one of the first composers to set separate movements of the Ordinary of the Mass which were thematically unified and intended for contiguous performance. The Old Hall Manuscript contains his mass based on the Marian antiphon, Alma Redemptoris Mater, in which the antiphon is stated literally in the tenor in each movement, unornamented. This is the only cyclic setting of the mass Ordinary which can be attributed to him.^[4]

Every Sunday evening at 9:30 p.m. in the nave of Saint Mark's Episcopal Cathedral (Seattle, WA), the all-male Compline Choir leads this formal choral service that is a Seattle tradition. An average audience of 500 packs the Cathedral each week for this meditative service. Many more listen to the broadcast on KING-FM, 98.1 on the radio dial.

Benedicite Dominum is the name of both the Introit and the Gradual for this feast day.  The text for both is taken from Psalm 102:20 (103:20 in the Anglican reckoning), followed by the wonderful Verse 1 from the same Psalm:

Bless the Lord, all ye his angels: you that are mighty in strength, and execute his word, hearkening to the voice of his orders.

Bless the Lord, O my soul: and let all that is within me bless his holy name.

Here's an mp3 of the Introit from ChristusRex.org, sung by the Benedictine monks of São Paolo; below is the chant score:

Clearly, this chant is used at some other time than for St.MaAA; an "Alleluia" has been added to be sung during Eastertide ("T.P." = Tempus Paschale).  For what purpose?  I'm not clear yet, but am on the case.  I'm thinking it may be for celebrations of the dedications of churches named after St. Michael - or perhaps for Votive masses in his honor?  I will see what I can find out.

Unfortunately, I haven't found an audio or video file of the Gradual; that is really too bad, because it looks like it must be a beautiful chant!  Here's the elaborate score:

There is, though, at least one polyphonic setting of the Gradual, along with a setting of the Offertory, Stetit angelus.  The composer is the 18th-century Brazilian musician José Maurício Nunes Garcia; you can get all the words at the Vimeo page.


"Gradual e Ofertório a São Miguel Arcângelo" - Pe. José Maurício Nunes Garcia - Madrigal Contemporâneo from Lúcio Zandonadi on Vimeo.



Interestingly, the Liber Usualis 1961 (which was the book for the old, Tridentine Rite), calls this feast "Dedication of the Church of St. Michael, Archangel."    Hymn melodies for the whole year from the Sarum service books, though, calls it straightforwardly "The Feast of St. Michael and All Angels."  I'm actually not sure what's going on at this point; did the feast originate at the dedication of a particular church, then evolve during in the Middle Ages into a more general feast day?  Or was "St. Michael and All Angels" peculiar to the British Isles, while the rest of the church went on celebrating the Dedication of a particular church?   Or did all of Western Christendom celebrate the general feast - until at some point the Roman Catholic Church reverted to the earlier name and celebration?  I'm not sure, and I'm seeing conflicting information about this so far; I'll have to continue to look at this.  (There is also a "Feast of the Guardian Angels," celebrated by Catholics on October 2 - so the whole thing does seem to be quite complicated, all in all.  More to come, hopefully!)

In any case, the church referred to - and it's sometimes called a "basilica" - is appearently the Church of St. Michael on Mount Gargano; it was originally dedicated at some point prior to the year 493.    This comes from the Wikipedia entry for "The Sanctuary of Monte Sant'Angelo":

The Sanctuary of Monte Sant'Angelo sul Gargano, sometimes called simply Monte Gargano, is a Catholic sanctuary on Mount Gargano, Italy, part of the commune of Monte Sant'Angelo, in the province of Foggia, northern Apulia.

It is the oldest shrine in Western Europe dedicated to the archangel Michael and has been an important pilgrimage site since the Middle Ages. The historic site and its environs are protected by the Parco Nazionale del Gargano.

In 2011, it became a UNESCO World Heritage Site as part of a group of seven inscribed as Longobards in Italy. Places of the power (568-774 A.D.).

Here are some images from that page.  The first one's labeled "Santuario di San Michele Arcangelo a Monte Sant'Angelo":

This one of the tower was taken by user Idéfix:

 Tango7174 offers this image of a statue of St. Michael from the exterior of the church:

Bartleby.com also has some interesting stuff about the feast from "Rev. Alban Butler's The Lives of the Saints, 1866 (Volume IX: September)":

September 29

The Dedication of St. Michael’s Church

[Or, the Festival of St. Michael and All the Holy Angels.]  THIS festival has been kept with great solemnity on the 29th of September ever since the fifth age, and was certainly celebrated in Apulia in 493. The dedication of the famous church of St. Michael on Mount Gargano, in Italy, 1 gave occasion to the institution of this feast in the West, which is hence called in the Martyrologies of St. Jerom, Bede, and others, The dedication of St. Michael. The dedication of St. Michael’s church in Rome, upon Adrian’s Mole, which was performed by Pope Boniface IV. in 610, and that of several other churches in the West, in honour of this arch-angel, were performed on this same day. 2 Churches were likewise erected in the East, in honour of St. Michael and other holy angels, from the time when the Christian worship was publicly established by the conversion of Constantine, doubtless upon the model of little oratories and churches, which had been formerly raised in the intervals of the general persecutions, in which storms they were again thrown down. Sozomen informs us, that Constantine the Great built a famous church in honour of this glorious archangel, called Michaelion, and that in it the sick were often cured, and other wonders wrought through the intercession of St. Michael. This historian assures us, that he had often experienced such relief here himself; and he mentions the miraculous cures of Aquilin, an eminent lawyer, and of Probian, a celebrated physician, wrought in the same place. This church stood about four miles from Constantinople; a monastery was afterwards built contiguous to it. Four churches in honour of St. Michael stood in the city of Constantinople itself; their number was afterwards increased to fifteen, which were built by several emperors. 3

  Though only St. Michael be mentioned in the title of this festival, it appears from the prayers of the church that all the good angels are its object, together with this glorious prince and tutelar angel of the church. On it we are called upon, in a particular manner, to give thanks to God for the glory which the angels enjoy, and to rejoice in their happiness. Secondly, to thank him for his mercy to us in constituting such glorious beings to minister to our salvation, by aiding and assisting us. Thirdly, to join them in adoring and praising God with all possible ardour, desiring and praying that we may do his will on earth with the utmost fidelity, fervour, and purity of affection, as it is done by these blessed spirits in heaven; and that we may study to sanctify our souls in imitation of the spotless angels to whom we are associated. Lastly, we are invited to honour, and implore the intercession and succour of the holy angels.

This festival has been celebrated in the church with great solemnity ever since the sixth century. It was enacted in the ecclesiastical laws of King Ethelred in England, in the year 1014, “That every Christian who is of age, fast three days on bread and water, and raw herbs, before the feast of St. Michael, and let every man go to confession and to church barefoot.—Let every priest with his people go in procession three days barefoot, and let every one’s commons for three days be prepared without anything of flesh, as if they themselves were to eat it, both in meat and drink, and let all this be distributed to the poor. Let every servant be excused from labour these three days, that he may the better perform his fast, or let him work what he will for himself. These are the three days, Monday, Tuesday, and Wednesday, next before the feast of St. Michael. If any servant break his fast, let him make satisfaction with his hide, (bodily stripes,) let the poor freeman pay thirty pence, the king’s thane a hundred and thirty shillings; and let the money be divided to the poor.” See Sir Henry Spelman’s Councils, vol. i. p. 530, and Johnson’s Collection of the Canons of the Church of England, t. 1, an. 1014. Michaelmas-day is mentioned among the great feasts in the Saxon Chronicle on the year 1011; in the Saxon Menology of the ninth century, published by Mr. Wanley (in Lingue. Aquilon. Thes. l. 2, p. 107,) and in the English Calendar published by Dr. Hicks. (in his Saxon Grammar, p. 102, &c.)

Regarding his rank in the celestial hierarchy opinions vary; St. Basil (Hom. de angelis) and other GreekFathers, also Salmeron, Bellarmine, etc., place St. Michael over all the angels; they say he is called "archangel" because he is the prince of the other angels; others (cf. P. Bonaventura, op. cit.) believe that he is the prince of the seraphim, the first of the nine angelic orders. But, according to St. Thomas (Summa Ia.113.3) he is the prince of the last and lowest choir, the angels. The Roman Liturgy seems to follow the GreekFathers; it calls him "Princeps militiae coelestis quem honorificant angelorum cives". The hymn of the MozarabicBreviary places St. Michael even above the Twenty-four Elders. The Greek Liturgy styles him Archistrategos, "highest general" (cf. Menaea, 8 Nov. and 6 Sept.). 

At Rome the Leonine Sacramentary (sixth century) has the "Natale Basilicae Angeli via Salaria", 30 September; of the five Masses for the feast three mention St. Michael. The Gelasian Sacramentary (seventh century) gives the feast"S. Michaelis Archangeli", and the Gregorian Sacramentary (eighth century), "Dedicatio Basilionis S. Angeli Michaelis", 29 Sept. A manuscript also here adds "via Salaria" (Ebner, "Miss. Rom. Iter Italicum", 127). This church of the Via Salaria was six miles to the north of the city; in the ninth century it was called Basilica Archangeli in Septimo (Armellini, "Chiese di Roma", p. 85). It disappeared a thousand years ago. At Rome also the part of heavenly physician was given to St. Michael. According to an (apocryphal?) legend of the tenth century he appeared over the Moles Hadriani (Castel di S. Angelo), in 950, during the procession which St. Gregory held against the pestilence, putting an end to the plague. Boniface IV (608-15) built on the Moles Hadriani in honour of him, a church, which was styled St. Michaelis inter nubes (in summitate circi). 

The Feast of Saint Michael and All Angels, September 29, commonly called "Michaelmas" (MIK-uhl-mus), dates back to the dedication of a basilica near Rome on the Via Salaria in the fifth century. The basilica is gone, but the festival survived the Protestant Reformation among us Anglicans. Massy Shepherd wrote that this feast was "especially popular in medieval England" (The Oxford American Prayer Book Commentary [1950] 251).

Die 29 septembris Ss. Michaelis, Gabrielis et Raphaelis,Archangelorum

Introitus: Ps. 102, 20 Benedicite Dominum (1m13.2s - 858 kb) score
Graduale: Ps. 102, 20. V. 1 Benedicite Dominum (not available) score
Alleluia:  Sancte Michael archangele (not available) score
                    vel, ad libitum, Laudate Deum omnes angeli (1m54.7s - 1345 kb) score
Offertorium: Apoc. 8, 3.4 Stetit angelus (2m25.2s - 1703 kb) score
Communio: Dan. 3, 58 Benedicite, omnes angeli (48.1s - 565 kb) score

• The Feast of St. Michael and All Angels (September 29): Benedicite Dominum ("Bless the Lord, all ye his angels")
• An Alleluia for St. Michael and All Angels: Laudate Deum, omnes angelus
• The Office for September 29: The Feast of St. Michael and All Angels

Hail, true body, born of Mary,
by a wondrous virgin birth.
Thou who on the cross wast offered
to redeem the sons of earth;

Thou whose side became a fountain
pouring forth thy precious blood,
give us now; and at our dying,
thine own self to be our food.

O sweetest Jesu,
O gracious Jesu,
O Jesu, blessed Mary's Son.

"Ave verum corpus" is a short Eucharistichymn that has been set to music by various composers. It dates from the 14th century and has been attributed to Pope Innocent VI.^[1]

During the Middle Ages it was sung at the elevation of the host during the consecration. It was also used frequently during Benediction of the Blessed Sacrament.

The hymn's title means "Hail, true body", and is based on a poem deriving from a 14th-century manuscript from the Abbey of Reichenau, Lake Constance.^{[citation needed]} The poem is a meditation on the Catholic belief in Jesus's Real Presence in the sacrament of the Eucharist, and ties it to the Catholic conception of the redemptive meaning of suffering in the life of all believers.

Byttering (also Bytering, Bytteryng, or Biteryng; possible first name Thomas) (fl. c. 1400 – 1420) was an English composer during the transitional period from Medieval to Renaissance styles. Five of his compositions have survived, all of them in the Old Hall Manuscript.

A possible identification of Byttering with a Thomas Byteryng has been made. Byteryng was a canon at Hastings Castle between 1405 and 1408, and was a rector somewhere in London in 1414. There is no information on the composer in the Old Hall Manuscript other than that his surname is attached to several pieces. Those pieces stand out from many of the works in the manuscript by their relatively advanced stylistic traits.

Byttering's music includes three mass sections – two Glorias and a Credo– a motet based on Nesciens Mater, and a substantial three-voice, isorhythmic wedding motet, En Katerine solennia/Virginalis contio/Sponsus amat sponsum, his best-known work, which was almost certainly written for the wedding, on 2 June 1420, of King Henry V and Catherine of Valois.

The four-voice Gloria, No. 18 in the Old Hall MS, is one of the most complex canons of the early 15th century, and represents what was probably the extreme of stylistic differentiation between English and continental practice. Canons in continental sources are extremely rare, but there are seven in the Old Hall MS, and Byttering's is the only one with the standard arrangement of the same tune in all four voices.

Timete Dominum omnes sancti ejus: quoniam nihil deest timentibus eum.
Inquirentes autem Dominum, non deficient omni bono. Alleluia.

Fear the Lord, all ye his saints: for there is no want to them that fear him:
They that seek the Lord shall not be deprived of any good. Alleluia.

Live performance at De Duif, Amsterdam - December 21, 2010
Project "Sacrae Symphoniae" - Vocal and instrumental Renaissance music from Venice

Harma Everts & Klaartje van Veldhoven, sopranos
Santiago Cumplido del Castillo, countertenor
Bram Verheijen & Esteban Manzano, tenors
Eiji Miura, bass

The Royal Wind Music directed by Paul Leenhouts

Petri Arvo, Alana Blackburn, Stephanie Brandt, Ruth Dyson, Eva Gemeinhardt, Arwieke Glas, Hester Groenleer, Karin Hageneder, Kyuri Kim, Marco Paulo Alves Magalhâes, María Martínez Ayerza, Filipa Margarida da Silveira Pereira, Anna Stegmann: renaissance recorders

www.royalwindmusic.org

Almighty God, you have knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

This collect was composed for the 1549 Book.  The 1662 revision substituted "blessed" for "holy," and "in all virtuous and godly living" for "in all virtues, and godly living."  The present revision replaces "unspeakable" with "ineffable" since "unspeakable" has so changed and negative a connotation in modern English.  The collect expresses in an admirable way Saint Paul's conception of the church as the Body of Christ.

Die 1 novembris
Omnium SanctorumIntroitus: Ps. 32 Gaudeamus... Sanctorum omnium (3m09.8s - 2969 kb) score
Graduale: Ps. 33, 10. V. 11b Timete Dominum (2m33.1s - 2395 kb) score
Alleluia: Mt. 11, 28 Venite ad me (3m34.5s - 3355 kb) score
Offertorium: Sap. 3, 1.2.3 Iustorum animæ (2m25.8s - 2281 kb) score
Communio: Mt. 5, 8.9.10 Beati mundo corde (1m29.8s - 1408 kb) score

• The Introit for the Solemnity of All Saints: Gaudeamus Omnes ("Let us all rejoice")
• The Gradual for the Solemnity of All Saints: Timete Dominum omnes sancti ejus ("Fear the Lord, all ye his saints").
• The Communion Song for the Solemnity of All Saints: Beati Mundo Corde  ("Blessed are the pure in heart")
• The Office for November 1: The Feast of All Saints, and All Saints' Day: The Complete Office

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.

• Missa pro Defunctis: Requiem aeternam (Introitus)
• Missa pro Defunctis: Kyrie Eleison (Kyrie from the Mass for the Dead)
• Missa pro Defunctis: Requiem aeternam (Graduale)
• Missa pro Defunctis: Absolve, Domine (Tractus)
• Missa pro Defunctis: Sicut Cervus (An alternate Tract)
• Missa pro Defunctis: Dies irae (Sequentia)
• Missa pro Defunctis: Domine Jesu Christe (Offertorium)
• Missa pro Defunctis: Sanctus and Agnus Dei
• Missa pro Defunctis: Communio
• Missa pro Defunctis: Libera Me
• Missa pro defunctis: In Paradisum 

BWV 61 is a church cantata by Johann Sebastian Bach. He composed it in Weimar for the first Sunday in Advent and first performed it on 2 December 1714.

Nun komm, der Heiden Heiland I
1. Coro Violino I/II, Viola I/II, Fagotto, Continuo		Nun komm, der Heiden Heiland, Der Jungfrauen Kind erkannt, Des sich wundert alle Welt, Gott solch Geburt ihm bestellt.
2. Recitativo T Continuo		Der Heiland ist gekommen, Hat unser armes Fleisch und Blut An sich genommen Und nimmet uns zu Blutsverwandten an. O allerhöchstes Gut, Was hast du nicht an uns getan? Was tust du nicht Noch täglich an den Deinen? Du kömmst und lässt dein Licht Mit vollem Segen scheinen.
3. Aria T Violino I/II, Viola I/II, Continuo		Komm, Jesu, komm zu deiner Kirche Und gib ein selig neues Jahr!     Befördre deines Namens Ehre,     Erhalte die gesunde Lehre     Und segne Kanzel und Altar!
4. Recitativo B Violino I/II, Viola I/II, Continuo		Siehe, ich stehe vor der Tür und klopfe an. So jemand meine Stimme hören wird und die Tür auftun, zu dem werde ich eingehen und das Abendmahl mit ihm halten und er mit mir.
5. Aria S Violoncelli, Continuo		Öffne dich, mein ganzes Herze, Jesus kömmt und ziehet ein.     Bin ich gleich nur Staub und Erde,     Will er mich doch nicht verschmähn,     Seine Lust an mir zu sehn,     Dass ich seine Wohnung werde.     O wie selig werd ich sein!
6. Choral Viola I coll' Alto, Viola II col Tenore, Fagotto col Basso, Violino I/II, Continuo		Amen, amen! Komm, du schöne Freudenkrone, bleib nicht lange! Deiner wart ich mit Verlangen.

BWV 61 Nun komm, der Heiden Heiland I

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First Sunday in Advent.
Erdmann Neumeister, Geistliche Poesien (Eisenach, 1714) and Fünffache Kirchenandachten (Leipzig, 1717); Facs: Neumann T, p. 293.
1. Martin Luther, verse 1 of the German adaptation of Veni redemptor gentium, 1524 (Wackernagel, III, #16); 4. Rev. 3:20; 6. Philipp Nicolai, conclusion (Abgesang) of the last verse of Wie schön leuchtet der Morgenstern, 1599.
2 December 1714, Weimar.
BG 16; NBA I/1.

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1. Ouverture [Chorale] (S, A, T, B)
Now come, the gentiles' Savior,
As the Virgin's child revealed,
At whom marvels all the world
That God him this birth ordained.
2. Recit. (T)
To us is come the Savior,
Who hath our feeble flesh and blood
Himself now taken
And taketh us as kinsmen of his blood.
O treasure unexcelled,
What hast thou not for us then done?
What dost thou not
Yet daily for thy people?
Thy coming makes thy light
Appear with richest blessing.
3. Aria (T)
Come, Jesus, come to this thy church now
And fill with blessing the new year!

Advance thy name in rank and honor, Uphold thou ev'ry wholesome doctrine, The pulpit and the altar bless!

4. Recit. [Dictum] (B)(1)
See now, I stand before the door and on it knock. If anyone my voice will render heed and make wide the door, I will come into his dwelling and take with him the evening supper, and he with me.
5. Aria (S)
Open wide, my heart and spirit,
Jesus comes and draws within.

Though I soon be earth and ashes, Me he will yet not disdain, That his joy he find in me And that I become his dwelling. Oh, how blessed shall I be!

6. Chorale (S, A, T, B)
Amen, amen!
Come, thou lovely crown of gladness, do not tarry(2).
Here I wait for thee with longing.

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1. Representing the vox Christi.
2. In the alto and tenor parts where necessary: come, and do not tarry.

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© Copyright  Z. Philip Ambrose

Show us thy mercy, O Lord : and grant us thy salvation. 

Hebdomada Prima Adventus
DominicaIntroitus: Ps. 24, 1-4 Ad te levavi (3m29.7s - 3275 kb) score
Graduale: Ps. 24, 3. V. 4 Universi, qui te exspectant (2m00.6s - 1887 kb) score
Alleluia: Ps. 84, 8 Ostende nobis (2m41.5s - 2525 kb) score
Offertorium: Ps. 24, 1-3 Ad te, Domine, levavi (1m41.0s - 1579 kb) score
Communio: Ps. 84, 13 Dominus dabit benignitatem (51.2s - 801 kb) score

• The Introit: Ad Te Levavi Animam Meam
• The Gradual: Universi, qui te exspectant
• The Advent I Alleluia: Ostende nobis Domine ("Show us thy mercy, O Lord")
• The Offertory: Ad te, Domine, levavi
• The Communio:  Dominus Dabit
• The Advent Office

6 Wilt thou not turn again, and quicken us, * that thy people may rejoice in thee?
7 Show us thy mercy, O LORD, * and grant us thy salvation.

Isaiah 40:1-11

Comfort, O comfort my people,

says your God.

Speak tenderly to Jerusalem,

and cry to her

that she has served her term,

that her penalty is paid,

that she has received from the LORD's hand

double for all her sins.

A voice cries out:

"In the wilderness prepare the way of the LORD,

make straight in the desert a highway for our God.

Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

Then the glory of the LORD shall be revealed,

and all people shall see it together,

for the mouth of the LORD has spoken."

A voice says, "Cry out!"

And I said, "What shall I cry?"

All people are grass,

their constancy is like the flower of the field.

The grass withers, the flower fades,

when the breath of the LORD blows upon it;

surely the people are grass.

The grass withers, the flower fades;

but the word of our God will stand forever.

Get you up to a high mountain,

O Zion, herald of good tidings;

lift up your voice with strength,

O Jerusalem, herald of good tidings,

lift it up, do not fear;

say to the cities of Judah,

"Here is your God!"

See, the Lord GOD comes with might,

and his arm rules for him;

his reward is with him,

and his recompense before him.

He will feed his flock like a shepherd;

he will gather the lambs in his arms,

and carry them in his bosom,

and gently lead the mother sheep.

Psalm 85:1-2, 8-13 Page 708, 709, BCP

Benedixisti, Domine

1

You have been gracious to your land, O LORD, * you have restored the good fortune of Jacob.

2

You have forgiven the iniquity of your people * and blotted out all their sins.

8

I will listen to what the LORD God is saying, * for he is speaking peace to his faithful people and to those who turn their hearts to him.

9

Truly, his salvation is very near to those who fear him, * that his glory may dwell in our land.

10

Mercy and truth have met together; * righteousness and peace have kissed each other.

11

Truth shall spring up from the earth, * and righteousness shall look down from heaven.

12

The LORD will indeed grant prosperity, * and our land will yield its increase.

13

Righteousness shall go before him, * and peace shall be a pathway for his feet.

2 Peter 3:8-15a

Do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed.
Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.
Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; and regard the patience of our Lord as salvation.

Mark 1:1-8

The beginning of the good news of Jesus Christ, the Son of God.
As it is written in the prophet Isaiah,

"See, I am sending my messenger ahead of you,

who will prepare your way;

the voice of one crying out in the wilderness:

`Prepare the way of the Lord,

make his paths straight,'"

John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit."

Malachi 4:1–6

4 For behold the day shall come kindled as a furnace: and all the proud, and all that do wickedly shall be stubble: and the day that cometh shall set them on fire, saith the Lord of hosts, it shall not leave them root, nor branch.

² But unto you that fear my name, the Sun of justice shall arise, and health in his wings: and you shall go forth, and shall leap like calves of the herd.

³ And you shall tread down the wicked when they shall be ashes under the sole of your feet in the day that I do this, saith the Lord of hosts.

⁴ Remember the law of Moses my servant, which I commanded him in Horeb for all Israel, the precepts, and judgments.

⁵ Behold I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord.

⁶ And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema.

Psalm 50:1–15

50 Unto the end, a psalm of David,

² When Nathan the prophet came to him after he had sinned with Bethsabee.

³ Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.

⁴ Wash me yet more from my iniquity, and cleanse me from my sin.

⁵ For I know my iniquity, and my sin is always before me.

⁶ To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words and mayst overcome when thou art judged.

⁷ For behold I was conceived in iniquities; and in sins did my mother conceive me.

⁸ For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.

⁹ Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.

¹⁰ To my hearing thou shalt give joy and gladness: and the bones that have been humbled shall rejoice.

¹¹ Turn away thy face from my sins, and blot out all my iniquities.

¹² Create a clean heart in me, O God: and renew a right spirit within my bowels.

¹³ Cast me not away from thy face; and take not thy holy spirit from me.

¹⁴ Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit.

¹⁵ I will teach the unjust thy ways: and the wicked shall be converted to thee.

Romans 15:4–13

⁴ For what things soever were written, were written for our learning: that through patience and the comfort of the scriptures, we might have hope.

⁵ Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ:

⁶ That with one mind, and with one mouth, you may glorify God and the Father of our Lord Jesus Christ.

⁷ Wherefore receive one another, as Christ also hath received you unto the honour of God.

⁸ For

 I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.

⁹ But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name.

¹⁰ And again he saith: Rejoice, ye Gentiles, with his people.

¹¹ And again: Praise the Lord, all ye Gentiles; and magnify him, all ye people.

¹² And again Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.

¹³ Now the God of hope fill you with all joy and peace in believing; that you may abound in hope, and in the power of the Holy Ghost.

Luke 21:25–36

²⁵ And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves;

²⁶ Men withering away for fear, and expectation of what shall come upon the whole world. For the powers of heaven shall be moved;

²⁷ And then they shall see the Son of man coming in a cloud, with great power and majesty.

²⁸ But when these things begin to come to pass, look up, and lift up your heads, because your redemption is at hand.

²⁹ And he spoke to them in a similitude. See the fig tree, and all the trees:

³⁰ When they now shoot forth their fruit, you know that summer is nigh;

³¹ So you also, when you shall see these things come to pass, know that the kingdom of God is at hand.

³² Amen, I say to you, this generation shall not pass away, till all things be fulfilled.

³³ Heaven and earth shall pass away, but my words shall not pass away.

³⁴ And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly.

³⁵ For as a snare shall it come upon all that sit upon the face of the whole earth.

³⁶ Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of man.

Hebdomada secunda adventus
DominicaIntroitus: Cf. Is. 30, 19.30; Ps. 79 Populus Sion (3m15.8s - 3061 kb) score
Graduale: Ps. 40, 2.3. V. 5 Ex Sion (2m50.7s - 2675 kb) score
Alleluia: Ps. 121, 1 Lætatus sum (2m11.2s - 2057 kb) score
Offertorium: Ps. 84, 7.8 Deus, tu convertens (2m01.6s - 1901 kb) score
Communio: Bar. 5, 5; 4, 36 Ierusalem, surgecum Ps. 147, 12.13 (1m56.7s - 1825 kb) score

• The Introit:  Advent 2: Populus Sion ("People of Zion")
• The Advent 2 Gradual: Ex Sion ("Out of Zion")
• The Advent 2 Alleluia: Laetatus sum ("I was glad")
• The Advent 2 Offertory: Deus, tu convertens ("God, wilt Thou not turn again?")
•  The Communio:  Advent 2: Ierusalem Surge ("Arise, Jerusalem")
•  The Advent Office

Psalm 84:2Douay-Rheims 1899 American Edition (DRA)

² Lord, thou hast blessed thy land: thou hast turned away the captivity of Jacob.

³ Thou hast forgiven the iniquity of thy people: thou hast covered all their sins.

Hebdomada tertia adventus
DominicaIntroitus: Phil. 4, 4.5; Ps. 84 Gaudete in Domino (cum Gloria Patri)(6m13.5s - 5839 kb) score
Graduale: Ps. 79, 2.3. V. 2 Qui sedes, Domine (2m24.8s - 2265 kb) score
(anno B) Io. 1, 6. V. 7 et Lc. 1, 17 Fuit homo (2m09.3s - 1011 kb)
Alleluia: Ps. 79, 3 Excita, Domine (1m58.4s - 1853 kb) score
Offertorium: Ps. 84, 2 Benedixisti, Domine (1m18.4s - 1226 kb) score
Communio: Cf. Is. 35, 4 Dicite: Pusillanimes (56.9s - 891 kb) score

• The Advent 3 Introit: Gaudete in Domino (also see "Rejoice in the Lord Alway")
• The Advent III Gradual: Qui Sedes, Domine("O Lord, who are enthroned upon the Cherubim")
• The Advent 3 Alleluia: Excita, Domine("Stir up your might, O Lord") 
• The Advent 3 Offertory: Benedixisti, Domine terram tuam ("Lord, thou hast blessed thy land")
• The Advent 3 Communion Song: Dicite, Pusillanimes

O Wisdom, which camest out of the mouth of the most High, and reachest from one end to another, mightily and sweetly ordering all things: Come and teach us the way of prudence.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

O Adonai and Leader of the house of Israel, who appearedst in the Bush of Moses in a flame of fire, and gavest him the law in Sinai: Come and deliver us with an outstretched arm.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

O Root of Jesse, which standest for an ensign of the people, at whom kings shall stop their mouths, whom the Gentiles shall seek: Come and deliver us, and tarry not.

Behold, my servant shall act wisely;
he shall be high and lifted up,
and shall be exalted.
As many were astonished at you—
his appearance was so marred, beyond human semblance,
and his form beyond that of the children of mankind—
so shall he startle many nations;
kings shall shut their mouths because of him;
for that which has not been told them they see,
and that which they have not heard they understand.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.

O Key of David, and Scepter of the house of Israel; that openeth and no man shutteth, and shutteth, and no man openeth: come, and bring forth from the prisionhouse the captive, who sitteth in darkness and in the shadow of death.

Magnificat: anima mea Dominum.
Et exultavit spiritus meus: in Deo salutari meo.
Quia respexit humilitatem ancillae suae:
ecce enim ex hoc beatam me dicent omnes generationes.
Quia fecit mihi magna, qui potens est:
et sanctum nomen eius.
Et misericordia eius, a progenie et progenies:
timentibus eum.
Fecit potentiam in brachio suo:
dispersit superbos mente cordis sui.
Deposuit potentes de sede:
et exaltavit humiles.
Esurientes implevit bonis:
et divites dimisit inanes.
Suscepit Israel puerum suum:
recordatus misericordiae suae.
Sicut locutus est ad patres nostros:
Abraham, et semini eius in saecula.

Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior; *
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed: *
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him *
in every generation.
He has shown the strength of his arm, *
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones, *
and has lifted up the lowly.
He has filled the hungry with good things, *
and the rich he has sent away empty.
He has come to the help of his servant Israel, *
for he has remembered his promise of mercy,
The promise he made to our fathers, *
to Abraham and his children for ever.

Glory to the Father, and to the Son, and to the Holy Spirit: *
as it was in the beginning, is now, and will be for ever. Amen.