{"id":5486,"date":"2017-03-06T14:26:01","date_gmt":"2017-03-06T20:26:01","guid":{"rendered":"http:\/\/www.podles.org\/dialogue\/?p=5486"},"modified":"2017-03-12T12:28:32","modified_gmt":"2017-03-12T18:28:32","slug":"mount-calvary-music-march-12-2017","status":"publish","type":"post","link":"https:\/\/www.podles.org\/dialogue\/mount-calvary-music-march-12-2017-5486.htm","title":{"rendered":"Mount Calvary Music, March 12, 2017"},"content":{"rendered":"

\"Mount<\/a><\/p>\n

Mount Calvary Church<\/strong><\/span><\/p>\n

Baltimore<\/strong><\/span><\/p>\n

Personal\u00a0Ordinariate\u00a0of the Chair of St. Peter<\/span><\/p>\n

Lent II<\/span><\/p>\n

March 12, 2017<\/strong><\/span><\/p>\n

Hymns<\/strong><\/span><\/p>\n

O wondrous type! O vision fair<\/em><\/span><\/p>\n

Be Thou my vision<\/em><\/span><\/p>\n

‘Tis good, Lord, to be here<\/em><\/span><\/p>\n

Anthems<\/strong><\/span><\/p>\n

Call to remembrance,<\/em> by Richard Farrant<\/span><\/p>\n

Hide not Thy face<\/em>, by Richard Farrant<\/span><\/p>\n

____________________<\/span><\/p>\n

 <\/p>\n

\"Transfiguration<\/a><\/span><\/p>\n

O wondrous type! O vision fair <\/strong><\/em>is a translation of\u00a0C\u00e6lestis formam<\/em> glori\u00e6 <\/em><\/strong>partly by John Mason Neale and partly by the editors of Hymns Ancient and Modern<\/em>.<\/span><\/p>\n

Moses and Elijah are key persons in Jesus\u2019 mission. Gospel writers mention Moses thirty-seven times and Elijah twenty-seven times. In the parable of the Rich Man and Lazarus, Abraham tells the Rich Man, \u201cIf they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.\u201d (Luke 16:31). Before his Passion, Jesus went to the top of a mountain to converse with Moses and Elijah. There Jesus \u201cwas transfigured before them, and his face shone like the sun, and his clothes became white as light.\u201d (Matthew 17:2), with Peter, James, and John as witnesses. Shortly after this event, Jesus \u201cset his face to go to Jerusalem.\u201d (Luke 9:51) to battle Satan and death. The martial tune DEO GRACIAS (AGINCOURT) therefore fits this text.\u00a0By His victory, he has become the One \u201cwho will transform our lowly body to be like his glorious body\u201d when we rise from the dead.<\/span><\/p>\n

O wondrous type! O vision fair
\nOf glory that the Church may share,
\nWhich Christ upon the mountain shows,
\nWhere brighter than the sun He glows!<\/p>\n

With Moses and Elijah nigh
\nThe incarnate Lord holds converse high;
\nAnd from the cloud the Holy One
\nBears record to the only Son.<\/p>\n

With shining face and bright array,
\nChrist deigns to manifest today
\nWhat glory shall be theirs above
\nWho joy in God with perfect love.<\/p>\n

And faithful hearts are raised on high
\nBy this great vision’s mystery;
\nFor which in joyful strains we raise
\nThe voice of prayer, the hymn of praise.<\/p>\n

O Father, with the eternal Son
\nAnd Holy Spirit, ever One,
\nVouchsafe to bring us by Thy grace
\nTo see Thy glory face to face. Amen.<\/p><\/blockquote>\n

\"Sarum<\/a><\/p>\n

C\u00e6lestis formam<\/em> glori\u00e6 <\/em><\/strong>is from the Sarum beviary of 1495.<\/p>\n

C\u00e6lestis formam glori\u00e6,
\nquam spes qu\u00e6rit Ecclesi\u00e6,
\nin monte Christus indicat,
\nqui supra solem emicat.<\/em><\/p>\n

Res memoranda s\u00e6culis:
\ntribus coram discipulis,
\ncum Elia, cum Moyse
\ngrata promit eloquia.<\/em><\/p>\n

Assistunt testes grati\u00e6,
\nlegis vatumque veterum;
\nde nube testimonium
\nsonat Patris ad Filium.<\/em><\/p>\n

Glorificata facie
\nChristus declarat hodie
\nquis honor sit credentium
\nDeo pie fruentium.<\/em><\/p>\n

Visionis mysterium
\ncorda levat fidelium,
\nunde sollemni gaudio
\nclamat nostra devotio:<\/em><\/p>\n

Pater, cum Unigenito
\net Spiritu Paraclito
\nunus, nobis hanc gloriam
\nlargire per pr\u00e6sentiam.<\/em><\/p><\/blockquote>\n

Here is the plainchant version<\/a> of the hymn.<\/p>\n

Neale’s Translation:<\/p>\n

A type of those bright rays on high
\nFor which the Church hopes longingly
\nChrist on the holy mountain shows,
\nWhere brighter than the Sun He glows.<\/p>\n

Tale for all ages to declare:
\nFor with the three disciples there,
\nWhere Moses and Elias meet,
\nThe Lord holds converse, high and sweet.<\/p>\n

The chosen witnesses stand nigh,
\nOf Grace, the Law, and Prophecy:
\nAnd from the cloud the Holy One
\nBears record to the Only Son.<\/p>\n

With face more bright than noontide ray
\nChrist deigns to manifest to-day
\nWhat glory shall be theirs above,
\nWho joy in God with perfect love.<\/p>\n

And faithful hearts are raised on high
\nBy this great vision\u2019s mystery,
\nFor which, in yearly course, we raise
\nThe voice of prayer, and hymn of praise.<\/p>\n

Thou, Father, Thou, Eternal Son,
\nThou Holy Spirit, Three in One,
\nTo this same Glory bring us nigh,
\nThat we may see Thee eye to eye.<\/p><\/blockquote>\n

Here is a great performance of the Agincourt carol<\/a>. Here is Dunstable’s version<\/a> on the organ at Caen. Here is a duet<\/a> – do not miss the comments. And\u00a0one in honor of St. George’s Day<\/a>.<\/span><\/p>\n

____________________<\/span><\/p>\n

\"Be<\/a>14th C. Manuscript MG 3, National Library of Ireland<\/em><\/span><\/p>\n

containing “Rob tu mo bhoile”<\/em><\/span><\/p>\n

The Irish monk Eohaid Forgaill (530-598) was a Latin scholar and \u201cKing of the Poets.\u201d He was said to have spent so much time studying that he went blind, and was give the name Dall\u00e1n, \u201cLittle Blind One.\u201d\u00a0\u00a0 He wrote the poem, \u201cRop t\u00fa mo Baile\u201d (“Be Thou my Vision\u201d) asking God to be his vision But “vision” here means more than physical sight. The original Irish word “baile” mean “vision” or “rapture,”\u00a0in the sense used by the Old Testament prophets.<\/p>\n

This was translated into literal prose by Irish scholar Mary Byrne (1880-1931), a Dublin native, and then published in Eri\u00fa<\/em>, the journal of the School of Irish Learning, in 1905. Eleanor Hull (1860-1935b), born in Manchester, was the founder of the Irish Text Society and president of the Irish Literary Society of London. Hull versified the text and it was published in her Poem Book of the Gael <\/em>(1912).<\/p>\n

Irish liturgy and ritual scholar Helen Phelan, a lecturer at the University of Limerick, points out how the language of this hymn is drawn from traditional Irish culture: “One of the essential characteristics of the text is the use of ‘heroic’ imagery to describe God. This was very typical of medieval Irish poetry, which cast God as the ‘chieftain’ or ‘High King’ (Ard Ri<\/em>) who provided protection to his people or clan. The lorica (Latin: breastplate) is one of the most popular forms of this kind of protection prayer and is very prevalent in texts of this period.” St. Patrick\u2019s Breastplate (1940 The Hymnal<\/em>, #268) is in this genre.<\/p>\n

Hull’s verse version was paired with the Irish tune SLANE in The Irish Church Hymnal<\/em> in 1919. The folk melody was taken from a non-liturgical source, Patrick Weston Joyce’s Old Irish Folk Music and Songs: A Collection of 842 Airs and Songs hitherto unpublished<\/em> (1909).<\/p>\n

“Most ‘traditional’ Irish religious songs are non-liturgical,” says Dr. Phelan. “There is a longstanding practice of ‘editorial weddings’ in Irish liturgical music, where traditional tunes were wedded to more liturgically appropriate texts. This is a very good example of this practice.”<\/p>\n

Back in 433 AD, on the eve of Bealtine, a Druidic Holiday that lines up directly with Easter as well as the spring equinox, it was declared by the King, Leoghaire (Leary) Mac Neill, that no fires were to be lit until the fire atop of Tara Hill was lit. Going against the kings wishes, St. Patrick went out to Slane Hill and lit a candle to celebrate the resurrection of Christ. The king was so impressed by the courage that St. Patrick had shown, Leoghaire let him continue his missionary work throughout Ireland. The tune was given the name SLANE to commemorate this event.<\/p>\n

English translation by Mary Byrne, 1905:<\/p>\n

Be thou my vision O Lord of my heart
\nNone other is aught but the King of the seven heavens.<\/p>\n

Be thou my meditation by day and night.
\nMay it be thou that I behold even in my sleep.<\/p>\n

Be thou my speech, be thou my understanding.
\nBe thou with me, be I with thee<\/p>\n

Be thou my father, be I thy son.
\nMayst thou be mine, may I be thine.<\/p>\n

Be thou my battle-shield, be thou my sword.
\nBe thou my dignity, be thou my delight.<\/p>\n

Be thou my shelter, be thou my stronghold.
\nMayst thou raise me up to the company of the angels.<\/p>\n

Be thou every good to my body and soul.
\nBe thou my kingdom in heaven and on earth.<\/p>\n

Be thou solely chief love of my heart.
\nLet there be none other, O high King of Heaven.<\/p>\n

Till I am able to pass into thy hands,
\nMy treasure, my beloved through the greatness of thy love<\/p>\n

Be thou alone my noble and wondrous estate.
\nI seek not men nor lifeless wealth.<\/p>\n

Be thou the constant guardian of every possession and every life.
\nFor our corrupt desires are dead at the mere sight of thee.<\/p>\n

Thy love in my soul and in my heart —
\nGrant this to me, O King of the seven heavens.<\/p>\n

O King of the seven heavens grant me this —
\nThy love to be in my heart and in my soul.<\/p>\n

With the King of all, with him after victory won by piety,
\nMay I be in the kingdom of heaven O brightness of the son.<\/p>\n

Beloved Father, hear, hear my lamentations.
\nTimely is the cry of woe of this miserable wretch.<\/p>\n

O heart of my heart, whatever befall me,
\nO ruler of all, be thou my vision.<\/p><\/blockquote>\n

Here is the hymnal version. Verse three is usually omitted.<\/p>\n

Be Thou my Vision, O Lord of my heart;
\nNaught be all else to me, save that Thou art;
\nThou my best Thought, by day or by night,
\nWaking or sleeping, Thy presence my light.<\/p>\n

Be Thou my Wisdom, and Thou my true Word;
\nI ever with Thee and Thou with me, Lord;
\nThou my great Father, I Thy true son;
\nThou in me dwelling, and I with Thee one.<\/p>\n

Be Thou my battle Shield, Sword for the fight;
\nBe Thou my Dignity, Thou my Delight;
\nThou my soul\u2019s Shelter, Thou my high Tow\u2019r:
\nRaise Thou me heav\u2019nward, O Pow\u2019r of my pow\u2019r.<\/p>\n

Riches I heed not, nor man\u2019s empty praise,
\nThou mine Inheritance, now and always:
\nThou and Thou only, first in my heart,
\nHigh King of Heaven, my Treasure Thou art.<\/p>\n

High King of Heaven, my victory won,
\nMay I reach Heaven\u2019s joys, O bright Heav\u2019n\u2019s Sun!
\nHeart of my own heart, whate\u2019er befall,
\nStill be my Vision, O Ruler of all.<\/p><\/blockquote>\n

Although there are hundreds of versions of Be Thou my vision on the Internet, all the vocals ones are not very satisfactory.<\/p>\n

Here is the Mormon Tabernacle Choir<\/a>. Here is King’s College, Cambridge.<\/a> Here it is arranged as an art song<\/a>. Here sung in Modern Irish.<\/p>\n

Here is a charming version for violin and harp<\/a>. A good arrangement for cello and piano<\/a>. Of course for Celtic instruments<\/a>. For string quartet<\/a>. For brass quintet<\/a>! For marching band<\/a>!!<\/p>\n

___________________<\/span><\/p>\n

\"Joseph<\/a><\/p>\n

‘Tis good Lord to be here<\/strong><\/em> was written by\u00a0Joseph Armitage Robinson (1858-1933), \u00a0D.D., Dean of Westminster and of Wells, of Christ College, Camb. (B.A. 1881, M.A. 1884, D.D. 1896), sometime Fellow of his College, Norrisian Professor of Div., Camb., Rector of St. Margaret’s., Westminster, and Canon of Westminster. As Dean of Wells Robinson enjoyed close links with Downside Abbey.\u00a0He also critically explored the origins of the Glastonbury legends.Robinson was a participant in the bilateral Anglican-Roman Catholic Maline Conversations.\u00a0 His hymn, “‘Tis good, Lord, to be here” was written c. 1890. It was included in the 1904 edition of Hymns Ancient & Modern<\/em>.<\/p>\n

Jesus, with Peter, James and John, had to come down from the mountain.\u00a0 The next story in Matthew 17 is of Jesus meeting the crowd and healing an epileptic boy; He predicts His death.\u00a0 In the Liturgy, we catch of glimpse of the Uncreated Light that shone through the humanity of Jesus. It is given to strengthen us in the realities and difficulties of everyday life, where God is to be found.<\/p>\n

\u2018\u2019Tis good, Lord, to be here\u2019, but, Lord, when we go, \u2018Come with us to the plain\u2019, be with us in the day to day realities of our life, in our relationships with others, in our family or health problems, in all the joys and sadnesses of everyday life.<\/p>\n

‘Tis good, Lord, to be here,
\nthy glory fills the night;
\nthy face and garments, like the sun,
\nshine with unborrowed light.<\/p>\n

‘Tis good, Lord, to be here,
\nthy beauty to behold,
\nwhere Moses and Elijah stand,
\nthy messengers of old.<\/p>\n

Fulfiller of the past,
\npromise of things to be,
\nwe hail thy body glorified,
\nand our redemption see.<\/p>\n

Before we taste of death,
\nwe see thy kingdom come;
\nwe fain would hold the vision bright,
\nand make this hill our home.<\/p>\n

‘Tis good, Lord, to be here,
\nyet we may not remain;
\nbut since thou bidst us leave the mount,
\ncome with us to the plain.<\/p><\/blockquote>\n

The tune SWABIA was composed by Johann M. Spiess (? – 1772).\u00a0Spiess taught music at the Gymnasium in Heidelberg, Germany, and played the organ at St. Peter\u2019s Church and (1746-72) at Berne Cathedral.<\/p>\n

\"Transfigutaion<\/a><\/p><\/blockquote>\n

Raphael, The Transfiguration (1516-1520)<\/em><\/p>\n

The upper part portrays the Transfiguration of Christ, flanked by Moses and Elijah, on Mount Tabor. The lower part illustrates the Healing of the Possessed Boy, which follows immediately after the Transfiguration in the Synoptic Gospels.<\/p>\n

In the upper Transfiguration, the radiant Christ floats in the clouds above the hill, flanked by Moses and Elijah. Below them, lying dazzled and sprawled on the ground, are his disciples. The figure of the floating Jesus is both indicated and acclaimed by gestures of the crowd in the lower section, which thus unite the two halves of the work. In contrast to the brilliance of the Transfiguration, the lower picture is marked by darkness, as well as the consternation of the apostles who are unable to cure the sick boy. Meanwhile, the expressive bodily gestures and glazed, open-eyed stare of the boy, reveal the awful effects of his condition.<\/p>\n

This painting in unique in portraying these episodes together. The name Raphael means \u201cGod heals\u201d and Jesus manifests Himself as the one who, by His divine power, heals bodies and souls.<\/p>\n

____________________<\/p>\n

Anthems<\/strong><\/p>\n

Richard Farrant (1530-1580) was a gentleman of the Chapel Royal until 1564, when he was appointed organist and choirmaster to St. George\u2019s Chapel, Windsor; this post entailed the annual presentation of a play before the queen, which led to the creation of the\u00a0Children of Windsor, a boys\u2019 theatrical company formed from members of the choir, Farrant later leased the defunct Blackfriars\u2019 Priory and converted it into a theater.<\/p>\n

Farrant is also one of the earliest and most well-known composers that began to mix the two mediums of music and drama. It was this uncommon mixture that allowed him to begin to develop the composition style of ‘verse.’ This becomes prominent in his pieces such as the anthems\u00a0Call to remembrance<\/em>\u00a0and\u00a0Hide not thou thy face<\/em>. They are similar in many ways: they are both in the same minor key, befitting their texts that lament sin and beg for mercy. Both anthems ass color by taking advantage of the English technique of juxtaposing notes that do not belong together in Renaissance music theory (for example A and A-flat in teh key of F minor). Both set forth the text in a simple, easily understood fashion, using a homophonic texture and simple rhythms \u00a0– plainness and directness being highly desirable qualities in early Anglican liturgy. Both repeat the last section of music and text for dramatic effect. Their unadorned style is fitting for Lent and their powerful pleas for mercy and forgiveness for sin speak right to the heart.<\/p>\n

Call to remembrance, O Lord, thy tender mercies and thy loving kindness, which hath been ever of old. O remember not the sins and offences of my youth, but according to thy mercy, think thou on me, O Lord, for thy goodness.<\/p><\/blockquote>\n

The Tewkesbury Abbey School<\/a> sings it here.<\/p>\n

Hide not thou thy face from us, O Lord, and cast not off thy servants in thy displeasure; for we confess our sins unto thee, and hide not our unrighteousness. For thy mercy’s sake, deliver us from all our sins.<\/p><\/blockquote>\n

Westminster Abbey choir <\/a>sings it\u00a0during a service to commemorate the passing of the last British veterans of World War One.<\/p>\n

\r\n\t<\/div>\r\n","protected":false},"excerpt":{"rendered":"

Mount Calvary Church Baltimore Personal\u00a0Ordinariate\u00a0of the Chair of St. Peter Lent II March 12, 2017 Hymns O wondrous type! O vision fair Be Thou my vision ‘Tis good, Lord, to be here Anthems Call to remembrance, by Richard Farrant Hide not Thy face, by Richard Farrant ____________________   O wondrous type! O vision fair is […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_mi_skip_tracking":false,"footnotes":""},"categories":[1229,1318,121,1],"tags":[1433,1377,1434],"class_list":["post-5486","post","type-post","status-publish","format-standard","hentry","category-hymns","category-mount-calvary-church","category-murder","category-uncategorized","tag-be-thou-my-vision","tag-mount-calvary-church","tag-richard-farrant","has-post-title","has-post-date","has-post-category","has-post-tag","has-post-comment","has-post-author"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts\/5486","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/comments?post=5486"}],"version-history":[{"count":20,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts\/5486\/revisions"}],"predecessor-version":[{"id":5517,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/posts\/5486\/revisions\/5517"}],"wp:attachment":[{"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/media?parent=5486"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/categories?post=5486"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.podles.org\/dialogue\/wp-json\/wp\/v2\/tags?post=5486"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}