It is sung by the Choir as the body is being taken out of the Church. The Text of “In Paradisum”, with or without the Gregorian Melody, is sometimes included in musical settings of the Requiem Mass, such as those by Gabriel Fauré and Maurice Duruflé.
English: The Antiphon “In Paradisum”.
Deutsch: Antiphon zur Begräbnisfeier In paradisum deducant te angeli - Zum Paradies mögen Engel dich geleiten.
Gemeinde Horgenzell. Wandgemälde im Kirchenschiff: Venantiuslegende.
Date: 18 April 2006.
Source: Own work.
Author: Andreas Praefcke
(Wikimedia Commons)
Text from “The Liturgical Year”. By: Abbot Guéranger, O.S.B. Volume 8. Paschal Time. Book II.
The Martyr of today carries us back to the persecutions under the Roman Emperors. It was at Camerino, Italy, that Venantius bore his testimony to The True Faith; and the devotion wherewith he is honoured by the people of those parts has caused his Feast to be kept throughout The Church.
Let us, therefore, joyfully welcome this new champion, who fought so bravely for our Emmanuel.
Let us congratulate him upon his having the privilege of suffering Martyrdom during the Paschal season, all radiant as it is with the grand victory won by life over death.
The account given by the Liturgy of Saint Venantius is a tissue of Miracles. The omnipotence of God seemed, on this and many other like occasions, to resist the cruelty of the executioners in order to glorify the Martyr.
It served also as a means of converting the bystanders, who, on witnessing these almost lavish Miracles, were frequently heard to exclaim, that they, too, wished to be Christians, and embrace a Religion which was not only honoured by the superhuman patience of its Martyrs, but was so visibly protected and favoured by Heaven.
Text from Wikipedia - the free encyclopædia, unless stated otherwise.
Since the above list was compiled in 1921, research among musicologists has revised how some of the instruments are called in modern times. Using revised names, the list should now read from left to right gittern, bagpipe, shawm, vielle, harp, jew's harp, trumpet, organ, citole, recorder, tambourine, cymbals.[1
The main, lower, dial is the oldest part of the Clock, dating from 1484.[5] The Fleur-de-Lys-tipped hand indicates the hour (and the position of the Sun in the sky) on a 24-hour analogue dial.
The 12th-Century South Tower, Exeter Cathedral, where the twelve Bells hang. Note the 14th-Century Crocketed Buttresses against the South Wall of the Nave.
The numbering consists of two sets of Roman numerals I to XII. The Silver Ball and inner dial shows both the age of the Moon and its phase (using a rotating Black Shield to indicate the Moon’s phase). The upper dial, added in 1760, shows the minutes.[5]
The Latin phrase “Pereunt et imputantur”, a favourite motto for Clocks and Sun-Dials, was written by the Latin poet Martial. It is usually translated as “they perish and are reckoned to our account”, referring to the hours that we spend, wisely or not. The original clockwork mechanism, much modified, repaired, and neglected, until it was replaced in the Early-20th-Century, can be seen on the floor below.
The door below the Clock has a round hole near its base. This was cut in the Early-17th-Century to allow entry for the Bishop’s cat to deter vermin that were attracted to the animal fat used to lubricate the Clock mechanism.[5]
The Library began during the Episcopate of Leofric (1050–1072) who presented the Cathedral with sixty-six books, only one of which remains in the Library: This is the Exeter Book (Exeter Cathedral Library MS 3501) of Anglo-Saxon poetry.[16] Sixteen others have survived and are in The British Library, The Bodleian Library or Cambridge University Library.
A 10th-century Manuscript of Hrabanus Maurus’s “De Computo” and Isidore of Seville’s “De Natura Rerum” may have belonged to Leofric, also, but the earliest record of it is in an inventory of 1327. The inventory was compiled by the Sub-Dean, William de Braileghe, and 230 titles were listed. Service books were not included and a note at the end mentions many other books in French, English and Latin, which were then considered worthless.
In 1412–1413, a new Lectrinum was fitted out for the books by two carpenters working for forty weeks. Those books in need of repair were repaired and some were fitted with chains. A catalogue of the Cathedral’s books, made in 1506, shows that the Library, furnished some ninety years earlier, had eleven desks for books and records over 530 titles, of which more than a third are Service books.[17]
The Church, anxious during this part of The Easter Cycle to Glorify God for the Victory of His Son, "Consecrates this day by the triumph of The Blessed Martyr Venantius" (Collect). "Living in Jesus and Jesus in him, he bore much fruit" (Gospel), "and was persecuted in order that he should bear still more" (Ibid).
English: Church of Saint Venantius, Horgenzell, Germany.
Born, Circa 235 A.D., at Camerino, Umbria, Italy (Editor:
The same area of Italy as Saint Ubaldus, whose Feast we Celebrated on 16 May), he was led, at the age of fifteen, before Antiochus, Governor of the Town under Emperor Decius. He was made to suffer cruel torments, but Angels came and assisted him.
Vespers typically follows a set order that focuses on the performance of Psalms and other biblical Canticles.
Eastern Orthodox Services advertised as “Vespers” often conclude with Compline, especially the All-Night Vigil.[2]
Performing these Services together without break was also a common practice in Mediæval Europe, especially Secular Churches and Cathedrals.[3]
Old English Speakers translated the Latin word “Vesperas” as “æfensang”, which became Evensong in Modern English.
The term is now usually applied to the Anglican variant of the Service that combines Vespers with Compline, following the conception of Early-16th-Century worshippers that conceived these as a single unit.
The term can also apply to the Pre-Reformation form of Vespers or forms of Evening Prayer from other denominations.[4]
The Office of Vespers, or Evensong, consists firstly of the five following Psalms. For certain Feasts, some of these Psalms are changed for others, which are more appropriate for these Feasts.
After The Paterand The Avehave been said in secret, The Church commences this Hour with her favourite supplication:
Versicle: Deus, in adjutorium meum intende.
Response: Domine, ad adjuvandum festina.
Gloria Patri, et Filio, et Spiritui Sancto,
Sicut erat in principio,
et nunc et semper,
et in sæcula sæculorum.
Amen.
Alleluia.
Antiphon: Dixit Dominus.
The first Psalm (Psalm 109) is a Prophecy of the future glories of the Messias. The Son of David shall sit on the Right-Hand of the Heavenly Father. He is King; He is Priest; He is the Son of Man, and the Son of God.
His enemies will attack Him, but He will crush them. He will be humbled, but this voluntary humiliation will lead Him to the Highest Glory.
Psalm 109.
Dixit Dominus Domino meo:
Sede a dextris meis.
Donec ponam inimicos tuos:
Scabellum pedum tuorum. Virgam virtutis tuæ emittet Dominus ex Sion:
Dominare in medio inimicorum tuorum.
Tecum principium in die virtutis tuæ ub splendoribus sanctorum:
Ex utero ante luciferum genui te.
Juravit Dominus, et non pœnitebit eum:
Tu es Sacerdos in æternum secundum ordinem Melchisedech.
Dominus a dextris tuis;
Confregit in die iræ suæ reges.
Judicabit in nationibus, implebit ruinas:
conquassabit capita in terra multorum.
De torrente in via bibet:
propterea exaltabit caput.
Antiphon: Dixit Dominus Domino meo,
Sede a dextris meis.
Antiphon: Magna opera Domini.
The following Psalm (Psalm 110) commemorates The Mercies of God to His people, The Promised Covenant, The Redemption, His Fidelity to His Word.
But it also tells us that The Name of The Lord is terrible, because it is Holy; and concludes by admonishing us, that The Fear of The Lord is the beginning of Wisdom.
Psalm 110 is then sung.
The next Psalm (Psalm 111) sings the happiness of the Just Man, and his hopes on the day of his Lord's coming. It tells us, likewise, of the confusion of the sinner who shall have despised the Mysteries of God's love towards mankind.
Psalm 111 is then sung.
The next Psalm (Psalm 112), Laudate Pueri, is a Canticle of Praise to The Lord, Who, from His High Heaven, hath taken pity on the human race, and has vouchsafed to honour it by The Incarnation of His Own Son.
Psalm 112 is then sung.
The fifth Psalm (Psalm 113), In Exitu,recounts the prodigies witnessed under the ancient Covenant: They were figures, whose realities were to be accomplished in the mission of The Son of God, Who came to deliver Israel from Egypt, emancipate The Gentiles from their idolatry, and pour out a Blessing on every man who would consent to fear and love The Lord.
Psalm 113 is then sung.
After the five Psalms (above), a short Lesson from The Holy Scriptures is read. It is called Capitulum, or, Little Chapter, because it is always very short. Those Capitulums for the several Festivals are given in The Propers of each.
The Capitulum is then read.
Then follows the Hymn. We here give the one for Sundays (Lucis Creator). It was composed by Saint Gregory the Great. It sings of Creation, and celebrates the praises of that portion of it which was called forth on this first day, viz, The Light.
The Hymn is then sung.
The Versicle, which follows the Hymn, and which we give here, is that of the Sunday; those for the Feasts are given in their Propers.
Versicle: Dirigatur, Domine, oratio mea.
Response: Sicut incensum in conspectu tuo.
Then is said the Magnificat Antiphon, which is to be found in the Propers.
After this, The Church sings the Canticle of Mary, The Magnificat, in which are Celebrated The Divine Maternity and all its consequent Blessings. This exquisitely sweet Canticle is an essential part of The Office of Vespers. It is the Evening Incense, just as the Canticle Benedictus, at Lauds, is that of the Morning.
The Magnificat Antiphon is then repeated.
The Prayer, or, Collect, is then said. It is given in The Proper of each Feast and Sunday.
Versicle: Benedicamus Domino.
Response: Deo Gratias.
Versicle: Fidelium animæ per misericordiam Dei, requiescant in pace.
Born in the Kingdom of Aragon, in Spain, Saint Paschal in his childhood tended sheep. At the age of twenty, he entered as a Lay-Brother in the Order of Saint Francis, where he became a model of the greatest austerity, of the most complete obedience, and of the most Seraphic poverty (Epistle).
His meditation of the things of God (Introit) was so profound that he was absorbed into ecstasies of love. It gave him a knowledge of Divine things, which enabled him to speak about the most obscure Mysteries of The Faith.
He was especially celebrated for his devotion to The Blessed Sacrament (Collect), and spent hours in Prayer before the Tabernacle.
Pope Leo XIII declared him Protector of all Eucharistic Congresses and Works. Like “the servants who await the coming of their Master” (Gospel), Saint Paschal awaited the coming of Jesus at the exact hour he had foretold, 17 May 1592, at Pentecost, the anniversary of his birth, and he ascended to Heaven, following The Risen Christ.
Let us imitate the love of Saint Paschal for the Eucharist, “so that we may deserve to draw from this banquet the same abundance of Graces which he found there” (Collect).
