Liturgia Paschalis (The Easter Liturgy)

Vigilia Paschalis (The Easter Vigil)
00:00 Hymnus (1/4): Inventor Rutili (Versus Prudentii, AH 50, 30)
02:26 Oratio: Deus, Qui Per Filium Tuum
03:38 Christus Herie Et Hodie
04:54 Oratio: Veniat, Quaesumus
06:18 Lumen Christi
06:55 Praeconium Paschale: Exsultet
24:14 Hymnus (5/7): O Res Digna (Versus Prudentii)
26:15 In Diebus Illis: Factum Est (2. Mos. 14, 24-31; 15, 1)
28:58 Canticum Moysis: Cantemus Domino (2. Mos 15, 1, 2)
32:12 Oratio: Deus, Cuius Antiqua Miracula
33:46 De Prima Parte Litaniarum (The First Part of the Litanies)
38:16 Oratio: Omnipotens Sempiterne Deus
39:28 Praefatio: Qui Invisibili
52:59 Canticum (Ps. 41, 2-4): Sicut Cervus Desiderat
56:43 Oratio: Omnipotens Sempiterne Deus
58:01 De Renovatione Promissionum Baptismalis (The Renewal of the Baptismal Promises)
1:02:11 De Altera Parte Litaniarum (The Second Part of the Litanies)

Missa Solemnis (Holy Mass)
1:06:55 Kyrie
1:09:06 Gloria
1:12:36 Oratio: Deus, Qui Hanc Sacratissimam Noctem
1:14:00 Lectio Epistolae (Col. 3, 1-4): Si Consurrexistis
1:14:59 Alleluja C. V. Confitemini (Ps. 117, 1)
1:16:59 Tractus (Ps. 116): Laudate Dominum
1:19:21 Lectio Sancti Evangelii (Matth. 28, 1-7): Vespere Autem Sabbati
1:22:00 Oratio Super Oblata: Suscipe, Quaesumus
1:22:53 Praefatio Paschalis: Te Quidem, Domine
1:25:58 Sanctus
1:27:26 Doxologia: Per Quem Haec Omnia
1:28:36 Pater Noster
1:30:33 Libera Nos
1:31:31 Pax Domini
1:31:58 Antiphona "Cito Euntes" et Psalmus 117, 1-2, 14-29
1:37:16 Antiphona "Alleluja" et Psalmus 150
1:39:11 Antiphona "Et Valde Mane" et Canticum Zachariae (Lc. 1, 68-79)
1:43:30 Postcommunio: Spiritum Nobis / Ite, Missa Est
1:45:22 Hymnus Paschalis: Salve Festa Dies (AH 50, 79)

Missa in Dominica Resurrectionis (Easter Sunday Mass) *
1:51:13 Introitus (Ps. 138, 18, 5-6): Resurrexi
1:56:54 Kyrie
1:58:50 Gloria
2:01:29 Oratio: Deus, Qui Hodierna Die
2:02:41 Lectio Epistolae (1. Cor. 5, 7-8): Fratres: Expurgate Vetus
2:03:48 Graduale: Haec Dies (Ps. 117, 24, 1)
2:07:52 Alleluja (1. Cor. 5, 7)
2:09:30 Sequentia: Victimae Paschali Laudes
2:11:28 Evangelium (Marc. 16, 1-7): In Illo Tempore Maria Magdalene
2:14:16 Credo
2:18:03 Offertorium (Ps. 75, 9. 20): Terra Tremuit
2:19:50 Praefatio / Sanctus
2:25:00 Pater Noster
2:26:57 Agnus Dei
2:28:45 Communio (1. Cor. 5, 7. 8): Pascha Nostrum
2:31:46 Postcommunio: Spiritum Nobis / Ite, Missa Est

Choir of the Monks of the Benedictine Abbey of St.Martin, Beuron - Direction: Pater Dr. Maurus Pfaff, O. S. B.

Recording: 9/3-5/1957, * 6/27-28/1953

Art: The Resurrection of Christ (middle of 12th century). Tympanum of the left lateral entrance. Bordeaux, Saint-Seurin, south portal (12th and 13th centuries, finished in 1267).

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BENEDICTIONES ET PRAECONIUM (The Blessings and the Easter Song)
De Benedictione Novi Ignis (The Blessing of the New Fire)
Hymnus (1/4): Inventor rutili - Oratio: Deus, qui per Filium tuum
De Benedictione Cerei Paschalis (The Blessing of the Easter Candle)
Christus, heri et hodie - Oratio: Veniat, quaesumus
De Solemni Processione et de Praeconio Paschali (The Solemn Procession and the Easter Song)
Lumen Christi - Praeconium paschale: Exsultet - Hymnus (5/7): O res digna
De Lectionibus (Lesson II)
In diebus illis (2 Mos. 14, 24-31; 15, 1) - Canticum Moysis: Cantemus Domino - Oratio: Deus, cuius antiqua miracula
De Prima Parte Litaniarum (The First Part of the Litanies)
De Benedictione Aquae Baptismalis (The Blessing of the Baptismal Water)
Oratio: Omnipotens sempiterne Deus - Praefatio: Qui invisibili

The celebration of this most holy Night is divided into three distinct parts: the Light service, that of Baptism, and that of the Eucharist. The first of these depicts our Lord's Resurrection as a mystery of Light, according to the mind of the ancient Church which loved to regard the kindling of lights at the close of day as a symbol of her Lord Who is “the Light that knows no dimming.” Thus on this evening of Holy Saturday, her “liturgy of light” took on a special solemnity. The service as we have it today begins with the Blessing of Fire. Thus by this Christian rite of hallowing the fire, dramatic expression is given to our belief that with Christ, a new shine begun. The Blessing of the Easter Candle includes impressive ceremonies: viz. tracing of an Alpha and Omega, the initial and final letters of the Greek alphabet, the numbers indicating the current year, and then inserting five grains of incense. The insertion of the incense recall His five glorious Wounds. Next the Candle is lit from a torch previously blessed, and a prayer of thanksgiving recited over it. Now the “light of lights” shines in the darkness of the night; and its flaming ray is carried on high in solemn procession through the darkened church. The Deacon's cry “O Light of Christ!” thrice resounds, and as often a many-throated “Thanks be to God" is heard in answer, from the assembled faithful. Finally, the Deacon begins his solemn chanting of the Exsultet hymn. Although a hymn similar to this is known to have been in use since the 4th century, in the Roman liturgy, our present one is not of Roman origin, but probably comes from Gaul or northern Italy. Nothing conclusive can be established either, concerning its date. This Hymn consists of three parts: an Introduction, a Thanksgiving, and a concluding Prayer. The Introduction contains six long sentences, each of which is divisible into three parts (A, B, C); and is to be considered as a solemn Invitation addressed to all creation, to join in Easter jubilation. The Thanksgiving portion is itself introduced by a Preface, sung in conventional dialogue form. After clearly setting forth its central theme of gratitude, the hymn proceeds to an almost ecstatic praise of God's redeeming works. Thrice repeating its impressive cry “Haec nox”, and five times its astonished “O“ exclamation, it finally summarises everything in an impressive conclusion. Then follows the third and final portion which contains a number of devout petitions for the clergy and laity, for spiritual and secular rulers. According to ancient liturgical custom, the Exsultet was sung from a roll of parchment, usually richly illuminated. Musically it resembles an ancient Preface melody, which since its coming down to us from the 9th century in various manuscript copies, has undergone a variety of musical transmutations. These may be classified in general under two groupings of musical influence: viz. a northern and a southern. Our present Roman usage is of later origin, being traceable to 12th century Normans; it probably came to southern Italy, and thence into the Franciscan missals and into that of Pius V. The early Christian poet Prudentius (d. c405) composed a hymn for Western use in this service in honor of the Eucharistic “lucernarium”. As soon as the Easter Light service has concluded, there takes place the ceremonial in the mystery of Christian Baptism. This service in its present form contains only four lessons, summarising in a kind of compendium, for the edification of the faithful (originally intended for the Catechumens) the history of Redemption as a revelation of divine love. These lessons clearly relate to the ancient Roman Vigil service, with its classic structure of readings, chants, and prayers. The second of these Lessons, taken from the Book of Exodus (14, 24—31; 15, 1) serves as a meditation on the mystery of Baptism, depicting as it does the passage of the People of Israel through the Red Sea. Thus, as the Chosen People once walked safely through its waters under Moses’ leadership, whilst the pursuing Egyptians drowned therein, so does God's new Chosen People safely walk unto the Promised Land through the saving waters of Baptism on Easter Eve. With Moses and Miriam the Church sings Cantemus Domino! In the packer manuscripts the latter was entitled Canticum Exodi and sung in the 8th Mode. Today it is generally believed that the melodic framework of all the canticles of our Easter vigil service is of franco-carolingian origin. The concluding prayer of this second lesson refers back to the passage through the Red Sea, to praise the miracle of that ancient time as a figure of the greater wonder of today, ever being renewed for all people - even the Gentiles - in the saving waters of new birth. The blessing of the baptismal water follows the lessons. The Litany of the Saints is chanted here, in what is perhaps its most significant and proper influence in Normandy and England, through the place, because of its intimate relation to the mystery of Baptism. The first portion of it begins the ceremony. The blessing of the baptismal water, which in Christian antiquity took place before every Baptism that was solemnized, belongs of course to the earliest liturgical usage (2d c.) of the Church. Our present formula is from the 8th century Gelasian Sacramentary. The prayer — musically resembling psalmody —, is reminiscent of the Easter “Praeconium". Then the blessed oil and chrism are poured into the water, completing its consecration. The holy oil and chrism represent the spiritual anointing men will receive through Baptism and Confirmation. At this point in the ceremony, Baptism itself was administered in the early Church, which took place usually in a special part of the building called a Baptistery or baptism-chapel. The faithful remained meanwhile in the body of the church, repeating with the clergy the Litany as neces