An akathist (Greek, akathistos) is a hymn dedicated to a saint, holy event, or one of the persons of the Holy Trinity. The word akathist itself means "not sitting." The akathist par excellence is that written in the 6th century to the Theotokos. In its use as part of the Salutations to the Theotokos service (used in the Byzantine tradition during Great Lent), it is often known by its Greek or Arabic names, Chairetismoi and Madayeh, respectively.

The writing of akathists (occasionally spelled acathist) continues today as part of the general composition of an akolouthia, especially in the Slavic tradition, although not all are widely known nor translated beyond the original language. Isaac E. Lambertsen has done a large amount of translation work, including many different akathists. Most of the newer akathists are pastiche, that is, a generic form imitating the original 6th century akathist into which a particular saint's name is inserted.

Visionem quam vidistis, nemini dixeritis,
donec a mortuis resurgat filius Hominis.

Tell the vision you have seen to no man,
till the Son of man be risen from the dead.

The Feast of the Transfiguration of Jesus is celebrated by various Christian denominations. The origins of the feast are less than certain and may have derived from the dedication of three basilicas on Mount Tabor.^[1] The feast was present in various forms by the 9th century, and in the Western Church was made a universal feast on August 6th by Pope Callixtus III to commemorate the raising of the Siege of Belgrade (1456).^[2]
 
In the Syriac Orthodox, Indian Orthodox, Revised Julian calendars within Eastern Orthodoxy, Roman Catholic, Old Catholic, and Anglican churches, the Feast of the Transfiguration is observed on 6 August. In those Orthodox churches which continue to follow the Julian Calendar, August 6 falls on August 19 of the Gregorian Calendar. The Transfiguration is considered a major feast, numbered among the twelve Great Feasts in Orthodoxy. In all these churches, if the feast falls on a Sunday, its liturgy is not combined with the Sunday liturgy, but completely replaces it.

In the Eastern Orthodox Church, the Transfiguration falls during the Dormition Fast, but in recognition of the feast the fast is relaxed somewhat and the consumption of fish, wine and oil is allowed on this day.

In the Orthodox view the Transfiguration is not only a feast in honor of Jesus, but a feast of the Holy Trinity, for all three Persons of the Trinity are interpreted as being present at that moment: God the Father spoke from heaven; God the Son was the one being transfigured, and God the Holy Spirit was present in the form of a cloud. In this sense, the transfiguration is also considered the "Small Epiphany" (the "Great Epiphany" being the Baptism of Jesus, when the Holy Trinity appeared in a similar pattern).

The Transfiguration is ranked as one of the Twelve Great Feasts of the Orthodox liturgical calendar, and is celebrated with an All-Night Vigil beginning on the eve of the Feast.

Grapes are traditionally brought to church to be blessed after the Divine Liturgy on the day of the Transfiguration. If grapes are not available in the area, apples or some other fruit may be brought. This begins the "Blessing of First Fruits" for the year.

The Transfiguration is the second of the "Three Feasts of the Saviour in August", the other two being the Procession of the Cross on August 1 and the Icon of Christ Not Made by Hand on August 16. The Transfiguration is preceded by a one-day Forefeast and is followed by an Afterfeast of eight days, ending the day before the Forefeast of the Dormition.

In Eastern Orthodox theology, the Tabor Light is the light revealed on Mount Tabor at the Transfiguration of Jesus, identified with the light seen by Paul on the road to Damascus.

The theology of the Transfiguration received the attention of the Church Fathers since the very early days. In the 2nd century, Saint Irenaeus was fascinated by the Transfiguration and wrote: "the glory of God is a live human being and a truly human life is the vision of God".^[25]

Origen's theology of the Transfiguration influenced the patristic tradition and became a basis for theological writings by others.^[26] Among other issues, given the instruction to the apostles to keep silent about what they had seen until the Resurrection, Origen commented that the glorified states of the Transfiguration and the Resurrection must be related.^[26]

The Desert Fathers emphasized the light of the ascetic experience, and related it to the light of the Transfiguration – a theme developed further by Evagrius Ponticus in the 4th century.^[26] Around the same time Saint Gregory of Nyssa and later Pseudo-Dionysius the Areopagite were developing a "theology of light" which then influenced Byzantine meditative and mystical traditions such as the Tabor light and theoria.^[26] The iconography of the Transfiguration continued to develop in this time period, and there is a sixth-century symbolic representation in the apse of the Basilica of Sant'Apollinare in Classe and a well known depiction at Saint Catherine's Monastery on Mount Sinai in Egypt.^[27]

Byzantine Fathers often relied on highly visual metaphors in their writings, indicating that they may have been influenced by the established iconography.^[28] The extensive writings of Maximus the Confessor may have been shaped by his contemplations on the katholikon at Saint Catherine's Monastery – not a unique case of a theological idea appearing in icons long before it appears in writings.^[28]

In the 7th century, Saint Maximus the Confessor said that the senses of the apostles were transfigured to enable them to perceive the true glory of Christ.^[29] In the same vein, building on 2 Corinthians 3:18, by the end of the 13th century the concept of "transfiguration of the believer" had stabilized and Saint Gregory Palamas considered "true knowledge of God" to be a transfiguration of man by the Spirit of God.^[30] The spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with God.^[18][31]

One of the generalizations of Christian belief has been that the Eastern Church emphasizes the Transfiguration while the Western Church focuses on the Crucifixion – however, in practice both branches continue to attach significance to both events, although specific nuances continue to persist.^[32] An example of such a nuance is the saintly signs of the Imitation of Christ. Unlike Catholic saints such as Padre Pio or Francis (who considered stigmata a sign of the imitation of Christ) Eastern Orthodox saints have never reported stigmata, but saints such as Seraphim and Silouan have reported being transfigured by an inward light of grace.

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 
• The Communio for the Feast of the Transfiguration:  Visiónem quam vidístis ("The Vision you have seen")
• Office hymns On the Feast of the Transfiguration (August 6)

Justorum animae in manu Dei sunt,
et non tanget illos tormentum mortis.
Visi sunt oculis insipientium mori,
illi autem sunt in pace.

The souls of the just are in the hand of God,
and the torment of death shall not touch them.
In the sight of the unwise they seemed to die;
but they are in peace.

Translation by St Ann choir

This melody is also sung on the feast of All Saints to the text Justorum Animae, and, with the same text, in the third Mass for several Martyrs; likewise in the Mass for Deliverance in Time of Pestilence to the text Stetit pontifex, and its first half on the feast of St. Peter's Chair at Rome (January 18) to the text Tu es Petrus. In some places it is sung on the feast of St. Vincent de Paul (July 19) to the text Inclinet.

The melody was explained on the feast of St. Michael. The happy  adaptation of this text was accomplished in the twelfth century. We are  tempted to ask why the small word autem was favored with such florid  neums. In the original we find them over ascendit, which easily lends  itself to tone-painting. But we must take into consideration not so much  the word as the entire thought. This part, with its jubilant melody,  forms a magnificent contrast to mori ("to die") with its low pitch in the  preceding phrase. Individually, the phrases, according to their text, are  shorter than those of the original. This might explain the omission of  the descent to the fourth below the tonic which we find there at the end  of the second, third, and fourth phrases.  

"The priest offers up pure sacrificial gifts in the sight of God. With  these gifts also the earthly sufferings and heavenly joys of the saints  ascend to the throne of God. A most mysterious and most intimate connection is thus forged between their lives and the life and death of  Christ. Their lives are woven into His sacrifice, and together with the  Eucharistic Sacrifice they are immolated to God. The singer recognizes  this; he would also have his song ascend to heaven bright and clear as  the clouds of incense which he sees rising from the altar" (C. 0., 50, 151).

A recording of a live television broadcast on the 3rd of November 2013. Sung by the Cappella Nicolai, conducted by Michael Hedley.

http://www.cappellanicolai.nlhttp://www.muziekindenicolaas.nl

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 Offertory for the Feast of All Saints: Justorum animae ("The souls of the righteous") 
• 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

Ecce sacerdos magnus, qui in diebus suis, placuit Deo;
Non est inventus similis illi, qui conservaret legem excelsi.

Behold the great priest, who in his days, pleased God;
No one has been found to be like him in the keeping of the laws of the Most High.

Lectio
Léctio libri Sapiéntiæ.
Eccli 44:16-27; 45:3-20
Ecce sacérdos magnus, qui in diébus suis plácuit Deo, et invéntus est iustus: et in témpore iracúndiæ factus est reconciliátio. Non est inventus símilis illi, qui conservávit legem Excélsi. Ideo iureiurándo fecit illum Dóminus créscere in plebem suam. Benedictiónem ómnium géntium dedit illi, et testaméntum suum confirmávit super caput eius. Agnóvit eum in benedictiónibus suis: conservávit illi misericórdiam suam: et invénit grátiam coram óculis Dómini. Magnificávit eum in conspéctu regum: et dedit illi corónam glóriæ. Státuit illi testaméntum ætérnum, et dedit illi sacerdótium magnum: et beatificávit illum in glória. Fungi sacerdótio, et habére laudem in nómine ipsíus, et offérre illi incénsum dignum in odórem suavitátis.
R. Deo gratias.

Lesson
Lesson from the book of Ecclesiasticus
Sir 44:16-27: 45:3-20
Behold, a great priest, who in his days pleased God, and was found just; and in the time of wrath he was made a reconciliation. There was not found the like to him, who kept the law of the Most High. Therefore, by an oath, the Lord made him to increase among his people. He gave him the blessing of all nations, and confirmed His covenant upon his head. He acknowledged him in His blessings; He preserved for him His mercy; and he found grace before the eyes of the Lord. He glorified him in the sight of kings, and gave him a crown of glory. He made an everlasting covenant with him, and gave him a great priesthood; and made him blessed in glory. To execute the office of the priesthood, and to have praise in His name, and to offer Him a worthy incense for an odor of sweetness.
R. Thanks be to God.

[16] Henoch pleased God, and was translated into paradise, that he may give repentance to the nations. [17] Noe was found perfect, just, and in the time of wrath he was made a reconciliation. [18] Therefore was there a remnant left to the earth, when the flood came. [19] The covenants of the world were made with him, that all flesh should no more be destroyed with the flood. [20] Abraham was the great father of a multitude of nations, and there was not found the like to him in glory, who kept the law of the most High, and was in covenant with him.
[21] In his flesh he established the covenant, and in temptation he was found faithful. [22] Therefore by an oath he gave him glory in his posterity, that he should increase as the dust of the earth, [23] And that he would exalt his seed as the stars, and they should inherit from sea to sea, and from the river to the ends of the earth. [24] And he did in like manner with Isaac for the sake of Abraham his father. [25] The Lord gave him the blessing of all nations, and confirmed his covenant upon the head of Jacob.
[26] He acknowledged him in his blessings, and gave him an inheritance, and divided him his portion in twelve tribes. [27] And he preserved for him men of mercy, that found grace in the eyes of all flesh.

[3] He glorified him in the sight of kings, and gave him commandments in the sight of his people, and shewed him his glory. [4] He sanctified him in his faith, and meekness, and chose him out of all flesh. [5] For he heard him, and his voice, and brought him into a cloud.
[6] And he gave him commandments before his face, and a law of life and instruction, that he might teach Jacob his covenant, and Israel his judgments. [7] He exalted Aaron his brother, and like to himself of the tribe of Levi: [8] He made an everlasting covenant with him, and gave him the priesthood of the nation, and made him blessed in glory, [9] And he girded him about with a glorious girdle, and clothed him with a robe of glory, and crowned him with majestic attire. [10] He put upon him a garment to the feet, and breeches, and as ephod, and he compassed him with many little bells of gold all round about,
[11] That as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people. [12] He gave him a holy robe of gold, and blue, and purple, a woven work of a wise man, endued with judgment and truth: [13] Of twisted scarlet the work of an artist, with precious stones cut and set in gold, and graven by the work of a lapidary for a memorial, according to the number of the tribes of Israel. [14] And a crown of gold upon his mitre wherein was engraved Holiness, an ornament of honour: a work of power, and delightful to the eyes for its beauty. [15] Before him there were none so beautiful, even from the beginning.
[16] No stranger was ever clothed with them, but only his children alone, and his grandchildren for ever. [17] His sacrifices were consumed with fire every day. [18] Moses filled his hands and anointed him with holy oil. [19] This was made to him for an everlasting testament, and to his seed as the days of heaven, to execute the office of the priesthood, and to have praise, and to glorify his people in his name. [20] He chose him out of all men living, to offer sacrifice to God, incense, and a good savour, for a memorial to make reconciliation for his people:

Ecce sacerdos magnus, qui in diébus suis plácuit Deo: Ideo jure jurando fecit illum Dóminus crescere in plebem suam.

Benedictiónem ómnium géntium dedit illi, et testaméntum suum confirmávit super caput ejus. Ideo jure jurando fecit illum Dóminus crescere in plebem suam.

Gloria patri et filio et spiritui sancto. . .

Behold a great priest who in his days pleased God: Therefore by an oath the Lord made him to increase among his people.

To him He gave the blessing of all nations, and confirmed His covenant upon his head. Therefore by an oath the Lord made him to increase among his people.

Glory to the Father and to the Son and to the Holy Spirit. . .

St. Martin was born about 316 in Pannonia (modern Hungary). At the age of 10 he became a catechumen and at 15 he joined the army, serving under the emperors Constantius and Julian. The most famous story about Martin tells how on a cold day he met a beggar who asked for alms. Having nothing else to give, Martin drew his sword and cut his cloak in two, giving half to the beggar. Christ appeared to him in a dream the following night, clothed in half a cloak, and said, "Martin, the catechumen, has clothed me with this mantle!" At the age of 18, he was baptized and wished to leave the military, but stayed for two more years at the request of his commander. Following a successful campaign against the Teutons, he went before the emperor who was distributing rewards to his men. Martin, however, declined the bounty and asked instead that he be released from military service. He said, "Up to now, I have served you as a soldier; allow me henceforth to serve Christ. Give the bounty to these others who are going out to battle. I am a soldier of Christ and it is not lawful for me to fight." Julian accused him of cowardice and imprisoned him for a time. When he was released, Martin sought out the saintly Bishop Hilary of Poitiers, under whose direction Martin lived a solitary life for a time, until he was joined by others and founded a Benedictine monastery at Ligugé.

Martin became famous for his holiness of life, his preaching, and for his gifts of healing and spiritual discernment. People often sought him out for help and when the bishop of Tours died, they chose Martin to be their new bishop. He declined the honor and responsibility and hid from the people when they came looking for him. However, a goose revealed his whereabouts with her honking and Martin was unable to resist the will of the Church that he become a bishop. The goose is one of Martin's symbols. It is also a popular food on his feast day. Martinmas is the last day before the traditional 40 day fast before Christmas (St. Martin's Lent). The new wine is usually ready to drink on Martinmas, which is also the traditional day for slaughtering livestock for the winter, so it is a kind of harvest festival and a late fall Mardi Gras all rolled into one.

St. Martin was an exemplary bishop, and much loved by his people. He visited every church in his diocese once a year and founded several more religious communities, including the monastery of Marmoutier near Tours, where he lived with 80 monks. He lived to the great old age of 81 and was so renowned that he came to be known as the "Glory of Gaul." The hymn Iste confessor was composed in honor of St. Martin in the eighth century, and was later appointed to be sung as the Office Hymn on the feasts of confessors. Click here for an English translation by Laurence Housman, set to a metrical tune.

For a modern observance of the feast, this would be a good day to sort through drawers and closets to gather good used clothing that could be donated to a local ministry to the needy, or to a thrift shop. Contributions to a food pantry or soup kitchen would be in order, as well. In many communities in the U.S., churches or other service organizations provide a free Thanksgiving dinner to any and all. Martinmas would be a good day to find out if there is such a meal served in your community and to sign up to help or to contribute money or food to the effort. If you are keeping St. Martin's Day at home, roast goose and a bottle of this year's Nouveau Beaujolais might top the menu, especially if you will be starting the St. Martin's Lent fast the next day.

Use of Sarum, Latin text

R Aspiciens a longe,

ecce video Dei potentiam venientem:
et nebulam totam terram regentem.
† Ite obviam ei et dicite
‡ nuncia nobis si tu es ipse
†† qui regnaturus es
‡‡ in populo Israel.
V Quique terrigene et filii hominum: simul in unum dives et pauper. †
V Qui regis Israel intende: qui deducis velut ovem Joseph. ‡
V Excita Domine Potentiam tuam et veni: ut salvos factias nos. ††
V Gloria Patri et Filio: et Spiritui Sancto. ‡‡ R
 

As used in Carols for Choirs 2, English text

R I look from afar:
and lo, I see the power of God coming,
and a cloud covering the whole earth.
† Go ye out to meet him and say:
‡ Tell us, art thou he that should come
†† to reign over thy people Israel?
V High and low, rich and poor, one with another. †
V Hear, O thou shepherd of Israel, thou that leadest Joseph like a sheep. ‡
V Stir up thy strength, O Lord, and come. ††
V Glory be to the Father, and to the Son, and to the Holy Ghost. R

Use of Sarum, Latin text

R Aspiciens a longe,

ecce video Dei potentiam venientem:
et nebulam totam terram regentem.
† Ite obviam ei et dicite
‡ nuncia nobis si tu es ipse
†† qui regnaturus es
‡‡ in populo Israel.
V Quique terrigene et filii hominum: simul in unum dives et pauper. †
V Qui regis Israel intende: qui deducis velut ovem Joseph. ‡
V Excita Domine Potentiam tuam et veni: ut salvos factias nos. ††
V Gloria Patri et Filio: et Spiritui Sancto. ‡‡ R
 

As used in Carols for Choirs 2, English text

R I look from afar:
and lo, I see the power of God coming,
and a cloud covering the whole earth.
† Go ye out to meet him and say:
‡ Tell us, art thou he that should come
†† to reign over thy people Israel?
V High and low, rich and poor, one with another. †
V Hear, O thou shepherd of Israel, thou that leadest Joseph like a sheep. ‡
V Stir up thy strength, O Lord, and come. ††
V Glory be to the Father, and to the Son, and to the Holy Ghost. R

The most general definition of a responsory is any psalm, canticle, or other sacred musical work sung responsorially, that is, with a cantor or small group singing verses while the whole choir or congregation respond with a refrain. However, this article focuses on those chants of the western Christian tradition that have traditionally been designated by the term responsory. In the Roman Rite and rites strongly influenced by it, such as the pre-reformation English rite and the monastic rite of the Rule of St. Benedict, these chants ordinarily follow readings^[1]:61[2] at services of the Divine Office (also called the Liturgy of the Hours); however, they have also been used as processional chants.^[1]:91
A responsory has two parts: a respond (or refrain), and a verse.^{[3]:181–182,331} Methods of performance vary, but typically the respond will be begun by the cantor then taken up by the entire choir. The verse is then sung by a cantor or a small group; or the verse can be begun by the cantor and continued by the entire choir.^{[3]:196–198} The chant concludes with a repetition of all or part of the respond. Sometimes the second repetition of the respond is followed by a half-doxology, Gloria Patri et Filio et Spiritui Sancto, sung by the cantor, followed in turn by a third repetition of all or part of the respond.

Most responsories have a single verse, but a few have multiple verses.^{[3]:184–185} One of the most famous of the latter is the responsory Aspiciens a longe, sung on the first Sunday of Advent after the first reading in the night office of the Latin secular (non-monastic) rite. The version that was sung in the medieval rite of Salisbury cathedral was worded as follows:^[5]

Respond:Aspiciens a longe et ecce video Dei potentiam venientem et nebulam totam terram tegentem. Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (I look from afar, and behold I see the power of God coming, and a cloud covering the whole earth. Go out to meet him and say, tell us if you are the one who is to reign over the people of Israel.)

1st verse (sung by a boy) Quique terrigenae et filii hominum simul in unum dives et pauper (Whoever are earth-born, the sons of men, together in one rich and poor)
Partial respond (sung by the choir) Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (Go out to meet him and say, tell us if you are the one who is to reign over the people of Israel.)

2nd verse (sung by a boy) Qui regis Israel intende, qui deducis velut ovem Joseph (Hear, O shepherd of Israel, who leadest Joseph like a sheep)
Partial respond (sung by the choir) Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (Tell us if you are the one who is to reign over the people of Israel.)

3rd verse (sung by a boy) Excita Domine potentiam tuam et veni ut salvos facias nos (Stir up your power O Lord and come that you may save us)
Partial respond (sung by the choir) Qui regnaturus es in populo Israel. (O you who are to reign over the people of Israel.)

Half-doxology (sung by all three boys) Gloria Patri et Filio et Spiritui Sancto (Glory be to the Father and to the Son and to the Holy Ghost)
Partial respond (sung by the choir) In populo Israel. (In the people of Israel.)

The three boys then sang Aspiciens a longe whereupon the choir took up the full respond: et ecce video Dei potentian venientem et nebulam totam terram tegentem. Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in populo Israel. (I look from afar, and behold I see the power of God coming, and a cloud covering the whole earth. Go out to meet him and say, tell us if you are the one who is to reign over the people of Israel.)

This responsory, Aspiciens a longe, has become familiar in the English-speaking world in an arrangement published in the second volume of Carols for Choirs edited by David Willcocks and John Rutter,^[6] where it is given the title "Matin Responsory", and is set to music adapted from a setting by Giovanni Pierluigi da Palestrina of the Nunc dimittis (free score of the Nunc dimittis here on CPDL) - and not of the Magnificat as stated by the editors. The structure of the Willcocks/Rutter arrangement, however, differs somewhat from what is shown above since it does not repeat the refrain after each verse in the traditional English way. For example, in the traditional English form (shown above) after the first verse, the choir sings all the words of the refrain from ite obviam ei to the end. In the Willcocks/Rutter arrangement, on the other hand, after the first verse the choir sings (in English translation) only the portion of the refrain corresponding to the Latin words ite obviam ei et dicite.

R. Aspíciens a longe, ecce video Dei poténtiam veniéntem, et nébulam totam terram tegéntem. * Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, * Qui regnatúrus es in pópulo Israël.
V. Quique terrígenæ, et fílii hóminum, simul in unum dives et pauper. Ite obviam et, et dícite.
V. Qui regis Israël, inténde, qui dedúcis velut ovem Joseph. Núntia nobis, si tu es ipse.
V. Tóllite portas, príncipes, vestras, et elevámini portæ æternáles, et introíbit Rex glóriæ. Qui regnatúrus es in pópulo Israël.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Aspíciens a longe, ecce video Dei poténtiam veniéntem, et nébulam totam terram tegéntem. * Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, * Qui regnatúrus es in pópulo Israël.

 R. I look from afar, and behold I see the Power of God, coming like as a cloud to cover the land with the hosts of his People: * Go ye out to meet him and say: * Tell us if thou art he, * That shalt reign over God's people Israel.
V. All ye that dwell in the world, all ye children of men, high and low, rich and poor, one with another. Go ye out to meet him and say.
V. Hear, O thou Shepherd of Israel, thou that leadest Joseph like a sheep. Tell us if thou art he.
V. Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. That shalt reign over God's people Israel.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. I look from afar, and behold I see the Power of God, coming like as a cloud to cover the land with the hosts of his People: * Go ye out to meet him and say: * Tell us if thou art he, * That shalt reign over God's people Israel.

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
• Aspiciens a longe ("I look from afar")

Ecce dominus veniet et omnes sancti ejus cum eo
et erit in die illa lux magna alleluia.

Behold, the Lord comes and all his saints with him
and on that day there will be great light, alleluia.

1  Alleluja. Laudate Dominum de caelis; laudate eum in excelsis.
2  Laudate eum, omnes angeli ejus; laudate eum, omnes virtutes ejus.)

5 And you shall flee to the valley of my mountains, for the valley of the mountains shall reach to Azal. And you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him.

6 On that day there shall be no light, cold, or frost.

And there shall be a unique^[b] day, which is known to the Lord, neither day nor night, but at evening time there shall be light.

1.  In illa die * stillabunt montes dulcedinem, et colles fluent lac et mel, alleluia.

2.  Iucundare * filia Sion, et exsulta satis filia Ierusalem, alleluia.

3.  Ecce Dominus veniet, * et omnes Sancti eius cum eo et erit in die illa lux magna, alleluia.

4.  Omnes sitientes * venite ad aquas quaerite Dominum, dum inveniri potest, alleluia.

5.  Ecce veniet * Propheta magnus, et ipse renovabit Ierusalem, alleluia.

1.  In that day * the mountains shall drop down sweet wine, and the hills shall flow with milk and honey. Alleluia.

2. Sing, O daughter of Zion, * and rejoice with all the heart, O daughter of Jerusalem. Alleluia.

3.  Behold, the LORD shall come, * and all His saints with Him ; and it shall come to pass in that day that the light shall be great. Alleluia.

4.  Ho, every one that thirsteth * come ye to the waters : seek ye the LORD while He may be found. Alleluia.

5.  Behold, a great Prophet * shall arise, and He shall build up a new Jerusalem. Alleluia.

R. Ecce Dominus veniet, et omnes Sancti ejus cum eo, et erit in die illa lux magna: et exibunt de Jerusalem sicut aqua munda: et regnabit Dominus in aeternum
* Super omnes gentes.
V. Ecce Dominus cum virtute veniet: et regnum in manu ejus, et potestas, et imperium.
R. Super omnes gentes.

R. Behold, the Lord shall come, and all His saints with Him, and it shall come to pass in that day that the light shall be great; and they shall go out from Jerusalem like clean water; and the Lord shall be King for ever,
* Over all the earth.
V. Behold, the Lord cometh with an host, and in His hand are the kingdom, and power, and dominion.
R. Over all the earth.

[On Advent 2] the Introit, Gradual, and Communion speak of Sion, i.e., of Jerusalem.  The Alleluia-verse also alludes to this.  For at Rome the principal service was held in the Church of the Holy Cross in Jerusalem, close to the Lateran.  It was a royal palace; now it shelters a most venerable relic of the holy cross.  Our present Sion is the Catholic Church.  It is also our individual soul, and likewise the church building in which we look for the Redeemer today.  Here it is that we are being prepared for the heavenly Sion.

Behold, the Lord comes and all his saints with him
and on that day there will be great light, alleluia.

And shall go out from Jerusalem, like pure water.
And the Lord shall reign for ever over all the nations.

On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea. It shall continue in summer as in winter.

Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb....)

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

1. Gaudeat ecclesia,
Praesulis solemnia
Colens et praeconia;

Refrain
Nicolae, propera,
Nos fove, nos libera,
Purga cordis scelera.

2. Vita sancti praesulis
Claruit miraculis,
Vinctus in cunabulis.
Refrain

3. Tener in infantia
Servavit jejunia,
Non incurrit vitia.
Refrain

4. Hic tribus virginibus
Opibus carentibus
Subvenit muneribus.
Refrain

5. Ergo festum colite,
Laudes Deo dicite,
Deo benedicite.
Nicolae, propera,
Nos ama, nos libera,
Purga cordis scelera.

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 Sapientia (December 16)
• O Adonai (December 17)
• O Radix Jesse (December 18)
• O Clavis David (December 19)
• O Oriens (December 20)
• O Rex Gentium (December 21)
• O Emmanuel (December 22)
• O Virgo Virginum (December 23)

1. King Jesus hath a garden, full of divers flowers,
Where I go culling posies gay, all times and hours.

Refrain:
There naught is heard but Paradise bird,
Harp, dulcimer, lute,
With cymbal, trump and tymbal,
And the tender, soothing flute.

2. The Lily, white in blossom there, is Chastity:
The Violet, with sweet perfume, [Humility]. Refrain

3. The bonny Damask-rose is known as Patience:
The blithe and thrifty Marygold, Obedience. Refrain

4. The Crown Imperial bloometh too in yonder place,
'Tis Charity, of stock divine, the flower of grace. Refrain

5. Yet, 'mid the brave, the bravest prize of all may claim
The Star of Bethlem-Jesus-bless'd be his Name! Refrain

6. Ah! Jesu Lord, my heal and weal, my bliss complete,
Make thou my heart thy garden-plot, fair, trim and neat. Refrain

Traditional Dutch from Geestlijcke Harmonie, Emmerich, 1633
Translation by Rev. George R. Woodward (1848-1934)
Source: George Radcliffe Woodward, ed., Songs of Syon (London: Schott & Co., Third Edition, 1908), # 430

O admirabile commercium!
Creator generis humani,
animatum corpus sumens,
de Virgine nasci dignatus est:
et procedens homo sine semine,
largitus est nobis suam Deitatem.

O admirable exchange:
the creator of human-kind,
taking on a living body
was worthy to be born of a virgin,
and, coming forth as a human without seed,
has given us his deity in abundance.

R. Tria sunt munera pretiosa, quae obtulerunt Magi Domino in die ista, et habent in se divina mysteria:
* In auro, ut ostendatur Regis potentia: in thure, Sacerdotem magnum considera: et in myrrha, Dominicam sepulturam.
V. Salutis nostrae auctorem Magi venerati sunt in cunjibulis, et de thesauris suis mysticas ei munerum species obtulerunt.
R. In auro, ut ostendatur Regis potentia: in thure, Sacerodtem magnum considera: et in myrrha, Dominicam sepulturam.

R. There are three precious gifts which the wise men offered unto the Lord on this day, and they speak a mystery of the things of God,
* Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.
V. The wise men worshipped the Captain of our Salvation, as He lay in the manger, and when they had opened their treasures, they presented unto Him mystic gifts.
R. Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying. 

"When He is King we will give Him the King's gifts:
Myrrh for its sweetness, and gold for a crown,
Beautiful robes," said the young girl to Joseph,
Fair with her first-born on Bethlehem Down.

Bethlehem Down is full of the starlight,
Winds for the spices, and stars for the gold,
Mary for sleep, and for lullaby music,
Songs of a shepherd by Bethlehem fold.

When He is King, they will clothe Him in grave-sheets,
Myrrh for embalming, and wood for a crown,
He that lies now in the white arms of Mary,
Sleeping so lightly on Bethlehem Down.

Here He has peace and a short while for dreaming,
Close-huddled oxen to keep him from cold,
Mary for love, and for lullaby music,
Songs of a shepherd by Bethlehem Down.

R. Tria sunt munera pretiosa, quae obtulerunt Magi Domino in die ista, et habent in se divina mysteria:
* In auro, ut ostendatur Regis potentia: in thure, Sacerdotem magnum considera: et in myrrha, Dominicam sepulturam.
V. Salutis nostrae auctorem Magi venerati sunt in cunjibulis, et de thesauris suis mysticas ei munerum species obtulerunt.
R. In auro, ut ostendatur Regis potentia: in thure, Sacerodtem magnum considera: et in myrrha, Dominicam sepulturam.

R. There are three precious gifts which the wise men offered unto the Lord on this day, and they speak a mystery of the things of God,
* Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.
V. The wise men worshipped the Captain of our Salvation, as He lay in the manger, and when they had opened their treasures, they presented unto Him mystic gifts.
R. Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying. 

Legend recounts that the "relics of the Magi" were originally situated at Constantinople, but brought to Milan in an oxcart by Eustorgius I, the city's bishop, to whom they were entrusted by the Emperor Constantine in 314.^[1] The relics of the Magi were taken from Milan by Holy Roman EmperorFredrick Barbarossa and given to the Archbishop of Cologne, Rainald of Dassel, eight centuries later, in 1164. The Three Kings have since attracted a constant stream of pilgrims to Cologne.

"In the days of Philipp of Heinsberg the shrine of the three magi was built. This was told to me by some eyewitnesses who were present when the three magi were put into the shrine."— Vita Eustorgii^[2]

Parts of the shrine were designed by the famous medieval goldsmith Nicholas of Verdun, who began work on it in 1180 or 1181. It has elaborate gold sculptures of the prophets and apostles, and scenes from the life of Christ. The shrine was completed circa 1225.

Would you like me to list also the paths of repentance? They are numerous and quite varied, and all lead to heaven.

A first path of repentance is the condemnation of your own sins: Be the first to admit your sins and you will be justified. For this reason, too, the prophet wrote: I said: I will accuse myself of my sins to the Lord, and you forgave the wickedness of my heart. Therefore, you too should condemn your own sins; that will be enough reason for the Lord to forgive you, for a man who condemns his own sins is slower to commit them again. Rouse your conscience to accuse you within your own house, lest it become your accuser before the judgment seat of the Lord.

That, then, is one very good path of repentance. Another and no less valuable one is to put out of our minds the harm done us by our enemies, in order to master our anger, and to forgive our fellow servants’ sins against us. Then our own sins against the Lord will be forgiven us. Thus you have another way to atone for sin: For if you forgive your debtors, your heavenly Father will forgive you.

Do you want to know of a third path? It consists of prayer that is fervent, careful and comes from the heart.

If you want to hear of a fourth, I will mention almsgiving, whose power is great and far-reaching.

If, moreover, a man lives a modest, humble life, that, no less than the other things I have mentioned, takes sin away. Proof of this is the tax-collector who had no good deeds to mention, but offered his humility instead and was relieved of a heavy burden of sins.

Thus I have shown you five paths of repentance; condemnation of your own sins, forgiveness of our neighbor’s sins against us, prayer, almsgiving and humility.

Do not be idle, then, but walk daily in all these paths; they are easy, and you cannot plead your poverty. For, though you live out your life amid great need, you can always set aside your wrath, be humble, pray diligently and condemn your own sins; poverty is no hindrance. Poverty is not an obstacle to our carrying out the Lord’s bidding, even when it comes to that path of repentance which involves giving money (almsgiving, I mean). The widow proved that when she put her two mites into the box!

Now that we have learned how to heal these wounds of ours, let us apply the cures. Then, when we have regained genuine health, we can approach the holy table with confidence, go gloriously to meet Christ, the king of glory, and attain the eternal blessings through the grace, mercy and kindness of Jesus Christ, our Lord.

The Liturgy of the Passion and the Eucharist: the traditional scripture text from the Gospel of Luke (Luke 22:14–23:56) will be used in the reading of the Passion, which will be chanted in an improvisational style by members of the Choir of Trinity Wall Street, with participation by the congregation in a sung refrain.

 Music also provided by the Trinity Youth Chorus and the Family Choir.

The Lay-clerks of Guildford Cathedral, directed by Barry Rose:
The Office of Compline, sung in English by the Lay Clerks of Guildford Cathedral on 25th July 1973, in the Cathedral Church of Our Lady and St Philip Howard, Arundel, West Sussex.
(Officiant: The Rev. Prebendary W. D. Kennedy-Bell. Musical director: Barry Rose. It was a busy day for the men of the choir; a couple of hours earlier, they had broadcast Vespers live on BBC Radio from the same cathedral, together with the boys of the choir.)

"Compline" is the final church service (or "office") of the day in the Christian tradition of canonical hours. Compline tends to be a contemplative Office that emphasizes spiritual peace. In many monasteries it is the custom to begin the "Great Silence" after Compline, during which the whole community, including guests, observes silence throughout the night until the morning service the next day. In the Anglican tradition, Compline was originally merged with Vespers to form Evening Prayer in the Book of Common Prayer.

The Lord almighty grant us a quiet night and a perfect end.
Amen.

Brethren, be sober, be vigilant; because your adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour:
whom resist, steadfast in the faith.

But thou, O Lord, have mercy upon us.
Thanks be to God.

O God, make speed to save us.
O Lord, make haste to help us.

Glory be to the Father, and to the Son,
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be,
world without end. Amen.

Praise ye the Lord.
The Lord's name be praised.

Have mercy upon me, O God,
and hearken unto my prayer.

Psalm 91:
1. Whoso dwelleth under the defence of the Most High : shall abide under the shadow of the Almighty.
2. I will say unto the Lord, Thou art my hope, and my stronghold : my God, in him will I trust.
3. For he shall deliver thee from the snare of the hunter : and from the noisome pestilence.
4. He shall defend thee under his wings, and thou shalt be safe under his feathers : his faithfulness and truth shall be thy shield and buckler.
5. Thou shalt not be afraid for any terror by night : nor for the arrow that flieth by day;
6. For the pestilence that walketh in darkness : nor for the sickness that destroyeth in the noonday.
7. A thousand shall fall beside thee, and ten thousand at thy right hand : but it shall not come nigh thee.
8. Yea, with thine eyes shalt thou behold : and see the reward of the ungodly.
9. For thou, Lord, art my hope : t hou hast set thine house of defence very high.
10. There shall no evil happen unto thee : neither shall any plague come nigh thy dwelling.
11. For he shall give his angels charge over thee : to keep thee in all thy ways.
12. They shall bear thee in their hands : that thou hurt not thy foot against a stone.
13. Thou shalt go upon the lion and adder : the young lion and the dragon shalt thou tread under thy feet.
14. Because he hath set his love upon me, therefore will I deliver him : I will set him up, because he hath known my name.
15. He shall call upon me, and I will hear him : yea, I am with him in trouble; I will deliver him, and bring him to honour.
16. With long life will I satisfy him : and shew him my salvation.
GLORIA

Have mercy upon me, O God,
and hearken unto my prayer.

Thou, O Lord, art in the midst of us, and we are called by thy name; leave us not, O Lord our God.
Thanks be to God.

Into thy hands, O Lord, I commend my spirit.
Into thy hands, O Lord, I commend my spirit.

For thou hast redeemed me, O Lord, thou God of truth.
I commend my spirit.

Glory be to the Father, and to the Son, and to the Holy Ghost.
Into thy hands, O Lord, I commend my spirit.

Hymn:
Before the ending of the day,
Creator of the world we pray,
That with thy wonted favour thou
Wouldst be our guard and keeper now.
From all ill dreams defend our eyes,
From nightly fears and fantasies;
Tread underfoot our ghostly foe,
That no pollution we may know.
O Father, that we ask be done,
Through Jesus Christ, thine only Son;
Who, with the Holy Ghost and thee,
Doth live and reign eternally. Amen.

Keep me as the apple of an eye.
Hide me under the shadow of thy wings.

Preserve us, O Lord, while waking,
and guard us while sleeping,
that awake we may watch with Christ,
and asleep we may rest in peace.

NUNC DIMITTIS

Preserve us, O Lord, while waking,
and guard us while sleeping,
that awake we may watch with Christ,
and asleep we may rest in peace.

CREED

Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.

OUR FATHER

Blessed art thou, Lord God of our fathers:
to be praised and glorified above all for ever.

Let us bless the Father, the Son, and the Holy Ghost:
let us praise him and magnify him for ever.

Blessed art thou, O Lord, in the firmament of heaven:
to be praised and glorified above all for ever.

The almighty and most merciful Lord guard us and give us his blessing.
Amen.

CONFESSION

Wilt thou not turn again and quicken us;
that thy people may rejoice in thee?

O Lord, shew thy mercy upon us;
and grant us thy salvation.

Vouchsafe, O Lord, to keep us this night without sin;
O Lord, have mercy upon us, have mercy upon us.

O Lord, hear our prayer;
and let our cry come unto thee.

COLLECTS

We will lay us down in peace and take our rest.
For it is thou, Lord, only that makest us dwell in safety.

The Lord be with you
and with thy spirit.

Let us bless the Lord.
Thanks be to God.

The almighty and merciful Lord,
the Father, the Son and the Holy Ghost,
bless us and preserve us.

Amen.

Caro mea vere est cibus: et sanguis meus vere est potus.
Qui manducat meam carnem et bibit meum sanguinem in me manet, et ego in illo[eo].

My flesh is meat indeed, and my blood is drink indeed.
Whoever eats my flesh and drinks my blood abides in me, and I in him.

With what earnestness the disciples on the way to Emmaus besought the Lord to remain with them, for the night was approaching!  Here our Saviour not only gives us the assurance that He will remain  with us, but that He will remain in us when we are united with Him in  Holy Communion. Thus the indefectible Light itself, the Light which  can never be dimmed, is within us! Our souls will be the house where  Truth dwells, where falsehood can never intrude. We shall be filled with  the life and strength from which all the saints, whom we rightly admire, have drawn. Hence He truly is what our hungering and thirsting  soul needs in life and still more in death. Our present song expresses  thanks for these many graces.

Alleluia with its jubilus has the form abc; no inner relationship  exists between it and the melody of the verse. Several times during the  year we meet this melody: first, on Corpus Christi; second, on the feast  of the Transfiguration; third, on the feast of St. Lawrence; fourth, on  the feast of St. Michael (second Alleluia); and fifth, on the feast of the  Holy Rosary. In the most ancient manuscripts it is found with the text  Laetabitur Justus: 'The just shall rejoice in the Lord, and shall hope in  Him: and all the upright in heart shall be praised." The melody is entirely begotten of the text, an energetic song of exultation, which leaves  this earth far below it and soars up to the ethereal blue—describing the  joy and the delight of the singer. The original, unfortunately, is no  longer sung. In it the beauty and clarity of the structure, which is psalmodic in character, is better revealed. Two phrases begin with an intonation and then have a florid middle cadence. In the first phrase there  follows not a mere recitation on the tenor, but a very ornate melisma  with a repetition; finally comes the closing cadence. The melody of  alleluia with its jubilus is joined to the last words of the verse to form  the third phrase. In the first part of the original an independent thought  is expressed: "The just shall rejoice in the Lord," thus fully justifying  the pause on the dominant after the middle cadence. But b towers above the two a parts. A brief survey will show the relation between the original composition and the adaptations mentioned and numbered above.

FIRST PART
Intonation      Laetabitur 1. Caro mea 2. Candor est 3. Levita 4. Concussum 5. Solemnitas	justus vere est cibus lucis Laurentius est mare gloriosae	Middle Cadence in Domino et sanguis meus aeternae bonum opus et contremuit Virginis
Florid Melisma                            Et spera- 1. vere est potus, qui manducat 2. et speculum sine ma- 3. opera- 4. terra 5. Mariae ex semine		Closing Cadence -bit in eo meam carnem -cu-la -tus est [without closing cadence] Abrahae.
SECOND PART
Intonation      et lauda- 1. et bibit 2. et 3. qui per signum 4. [irregular] 5. ortae	Middle Cadence -buntur meum imago crucis ubi Archangelus de tribu	Closing Cadence omnes sanguinem bonitatis caecos Michael descende- Juda
THIRD PART
recti corde 1. in me manet et ego in eo. 2. illius. 3. illuminavit. 4. -bat de caelo. 5. clara ex stirpe David.

The structure is clearest in the verse Laetabitur. Of the others, verse  2, that is, that of the feast of the Transfiguration, bears the closest resemblance. The third also is good. In 1, a new thought begins with the melisma that is repeated, thus handicapping the effectiveness of the  melody; for its upward surge, about which there can be no doubt in this  type of Alleluia, is thereby weakened. The third part, whose melody is  formed somewhat differently, does not give the feeling of a finished  organic whole in which all parts are attuned to one another.

Censing the Sacrament

Procession

He who dwells in the shelter of the Most High
    will abide in the shadow of the Almighty.
² I will say to the Lord, “My refuge and my fortress,
    my God, in whom I trust.”

³ For he will deliver you from the snare of the fowler
    and from the deadly pestilence.
⁴ He will cover you with his pinions,
    and under his wings you will find refuge;
    his faithfulness is a shield and buckler.
⁵ You will not fear the terror of the night,
    nor the arrow that flies by day,
⁶ nor the pestilence that stalks in darkness,
    nor the destruction that wastes at noonday.

⁷ A thousand may fall at your side,
    ten thousand at your right hand,
    but it will not come near you.
⁸ You will only look with your eyes
    and see the recompense of the wicked.

⁹ Because you have made the Lord your dwelling place—
    the Most High, who is my refuge—
¹⁰ no evil shall be allowed to befall you,
    no plague come near your tent.

¹¹ For he will command his angels concerning you
    to guard you in all your ways.
¹² On their hands they will bear you up,
    lest you strike your foot against a stone.
¹³ You will tread on the lion and the adder;
    the young lion and the serpent you will trample underfoot.

¹⁴ “Because he holds fast to me in love, I will deliver him;
    I will protect him, because he knows my name.
¹⁵ When he calls to me, I will answer him;
    I will be with him in trouble;
    I will rescue him and honor him.
¹⁶ With long life I will satisfy him
    and show him my salvation.”

Hebdomada prima quadragesimæ
DominicaIntroitus: Ps. 90, 15.16 et 1 Invocabit me(cum Gloria Patri) (4m21.1s - 4083 kb) score
Graduale: Ps. 90, 11-12 Angelis suis (4m03.3s - 3805 kb) score
Tractus: Ps. 90, 1-7 et 11-16 Qui habitat (2m59.0s - 2801 kb) score
Offertorium: Ps. 90, 4-5 Scapulis suis (1m04.4s - 1011 kb) score
Communio: Ps. 90, 4-5 Scapulis suis (4m32.5s - 4261 kb) score

• The Introit for the First Sunday in Lent: Invocabit me
• Angelis suis: the Lent I gradual
• Qui Habitat: "The First Sunday of Lent: A Note on the Tract" (also see, for interest, Josquin des Prez: Qui habitat)  
• The Lent I Offertory: Scapulis suis 
• The Communio for the First Sunday in Lent: Scapulis suis