One of the most magnificent features of the Byzantine Rite is a group of hymns known as the Paschal stichera. These are sung at Orthros and Vespers each day of Bright Week, as the Easter octave is called, and thenceforth on the Sundays of the Easter season, and on the Leave-taking of Easter, the day before the Ascension. As with all things Byzantine, there are variants in local usage; and they are also often sung during the Divine Liturgy in Eastertide while Communion is distributed. The church at which this video was taken, St Simeon Orthodox Church in Birmingham, Alabama, uses an English translation which keeps the traditional music of the Slavonic version, a wonderful example of how it is perfectly possible to employ the vernacular in sacred worship without destroying the musical patrimony of a rite. They also follow the custom of swinging the chandeliers on feast days; I have asked friends of mine who are quite knowledgeable about the Byzantine Rite what the significance of this is, and the answer is always pretty much, “It’s festive!” (I have tried to conform the translation below to what is actually being sung, but for obvious reasons, it is not always easy to make out exactly what they are saying.)
Let God arise and let His enemies be scattered! (Ps. 67, 2)Friday, April 25, 2025
The Paschal Stichera of the Byzantine Rite in English
Gregory DiPippoThursday, April 24, 2025
Medieval Vespers of Easter
Gregory DiPippoAt the beginning, the customary “Deus in adjutorium” is replaced by the Kyrie of the Mass Lux et origo, which is given as Mass I in the modern Liber Usualis. The first three psalms of Sunday Vespers, 109, 110 and 111, are sung with a single antiphon consisting of four Alleluias, followed by the gradual and alleluia of the Mass. The second part of the gradual varies from day to day, just as it does at the Mass; the alleluia is often different from that of the day’s Mass, or made longer by the addition of a second verse. In many Uses, but not that of Sarum, the sequence Victimae Paschali was said as well. There follow the Magnificat with its antiphon, and a prayer, in the customary manner.
At this point, the procession to the baptismal font is formed in the following order: the cross-bearer, two acolytes carrying candles, the thurifer, two deacons who carry the holy oil and the chrism, a server to carry the book, and the celebrant, followed by the leaders of the choir (called “rectors” at Sarum), and the rest of the clergy. A rubric of the Sarum Breviary notes that it was not their custom to carry the Paschal candle at the head of this procession, indicating that this was certainly done elsewhere.
Before the procession starts, the rectors intone an antiphon, “Alleluia, alleluia, alleluia,” which is completed by the choir. They then begin the fourth psalm of Sunday Vespers, 112; one “Alleluia” is sung after each verse, and the procession begins moving after the first verse is completed. It makes it way to the baptismal font, where the first verse of the psalm and then the antiphon are repeated, and the font is incensed, after which the celebrant sings a versicle, the choir sings the response, and the celebrant sings a prayer. Many Uses added the Vidi aquam to this part of the ceremony.
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The Baptistery of St John in the Lateran in Rome, photographed by William Henry Goodyear (1846-1923); from the Brooklyn Museum archives via Wikimedia Commons. (The current baptismal font of Salisbury Cathedral is comically hideous.)
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The procession then returned to the main choir, while singing a Marian antiphon, also followed by another versicle and prayer; at Sarum, this antiphon varied each day of the octave, while in other Uses, such as that of the Dominicans, the Regina caeli was sung every day. At the end, Benedicamus Domino and Deo gratias are sung with two Alleluias as in the Roman Rite.
It should be obvious that this ritual had its origins in the very ancient days of the Church, when the newly baptized would return each day of the Easter octave to the font where they had been reborn in Christ on the eve of Holy Saturday. The eminently baptismal character of the ceremony also explains why it is not in the Roman Breviary, a form of the Office originally used in the chapel of the Papal court, which was not a parish, and hence had neither catechumens nor a font. In fact, the Ordinal of Pope Innocent III, which lays out this form of the Office in the early 13th century, contains a rubric noting that Vespers of Easter was done in a completely different manner in the Lateran Basilica from that done in the Papal chapel. This is also why we find that in the Dominican Use, the entire portion which was sung while processing to the font (Psalms 112 and 113) is simply dropped, since the earliest Dominican churches would not have been parishes, and hence not had baptismal fonts.
The most common variant of this rite, as noted above, was the singing of a responsory while processing to chapel of the Cross, instead of Psalm 113 as at Sarum. This beautiful text is attributed to King Robert II of France (972-1031), also known as Robert the Pious.
R. Christus resurgens a mortuis jam non moritur, mors illi ultra non dominabitur: * Quod enim vivit, vivit Deo, alleluia, alleluia. V. Dicant nunc Judaei, quomodo milites custodientes sepulchrum perdiderunt Regem ad lapidis positionem: quare non servabant petram justitiae? Aut sepultum reddant, aut resurgentem adorent nobiscum, dicentes: Quod enim vivit.
R. Christ rising again from the dead, dieth now no longer, death shall no longer have dominion over Him: * For in that He liveth, He liveth unto God, alleluia, alleluia. V. Let the Jews now say how the soldiers that guarded the tomb lost the King where the stone was laid: why did they not keep the stone of justice? Let them either give back Him that was buried, or with us adore Him as he riseth, saying: For in that He liveth…
To catalog of all the variants of this ceremony found in medieval liturgical Uses would be a truly Herculean task, since there do not seem to be two cathedrals in all of Europe that did it in quite the same way. One more text, this remarkable antiphon from the Use of Paris, calls for particular notice; the very simple rubrics of the Parisian Breviary of 1492 simply say that it was sung “ad crucem”, i.e., the cross on top of the rood screen.
Aña Ego sum Alpha et Ω, (omega) primus et novissimus, initium et finis, qui ante mundi principium et in saeculum saeculi vivo in aeternum. Manus meae, quae vos fecerunt, clavis confixae sunt; propter vos flagellis caesus sum, spinis coronatus sum; aquam petii pendens, et acetum porrexerunt; in escam meam fel dederunt et in latus lanceam; mortuus et sepultus, resurrexi, vobiscum sum. Videte, quia ego ipse sum et non est Deus praeter me, alleluia.
Aña I am the Alpha and Omega, the first and last, the beginning and the end, who before the beginning of the world, and unto all ages live forever. My hands, which made ye, were fixed with nails; for ye I was scourged, I was crowned with thorns; as I hung, I asked for water, and they offered vinegar. They gave Me gal for food, and a spear in My side. Being dead and buried, I rose, I am with ye. See that it is I, and there is no God beside me, alleluia.
The reliquary of the Crown of Thorns, by Viollet-Le-Duc in 1862 and preserved at Notre-Dame de Paris. (Image from Wikimedia Commons by PHGCOM.) |
Summer Graduate-Level Sacred Music Study - Tuition-free
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Wednesday, April 23, 2025
The Last Service of Easter
Gregory DiPippoFollowing up on Monday’s post about the service known as the Paschal Hour in Byzantine Rite, here is the text of another special rite, which is done after Vespers on Easter day itself. It is brief enough to show the whole of it with just one photograph from the Pentecostarion, the service book which contains all the proper texts of the Easter season. Christ is risen!
Should Communion Sometimes Be Eliminated to Avoid Sacrilege?
Peter KwasniewskiIt is hard not to sympathize with this suggestion. It is wrong for anyone who is not properly disposed for receiving the Lord to receive Him: objectively sinful and displeasing to God, wreaking havoc on souls and on the Church. Giroux implies that the current sick and dying condition of the Church is in part caused by an epidemic of sinful communions. This, after all, is the view of the Apostle: “For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep” (1 Cor 11:29).
I posted this article on social media with the following caveat:
The “solution” proposed here—to discontinue Communion at weddings and funerals—is too radical. However, his “second best” idea is perfectly right: a clear announcement should be made from the pulpit about who should and who should not receive. This is not only owed in justice to Our Lord but is also an act of charity to the attendees. I have found that something like this is done universally at TLM locations.A long-time friend of mine, seeing the article I shared, was obviously not in sympathy with the author’s suggestion, writing to me as follows.
Dear Peter,My response:
I hope you’re doing well. I want to ask you to consider writing an article about the problem with suggesting that the answer to sacrilegious communions is to straight across reduce the number of communions. The “solution” in Giroux article you shared just after Christmas was profoundly disturbing, and the comments perhaps more so. I saw you agreed it was too radical, and had hoped you might post more fully about this. The idea that we should categorically reduce Communions by forbidding them at, e.g., weddings and funerals so as to counteract the grave problem of sacrilegious Communions misses the whole problem. Sacrilegious communions are a spiritual problem. The most effective weapon against them is good Communions. We go from the altar “like lions breathing forth fire.” Christ was willing to risk having a whole twelfth of His first congregation make a sacrilegious Communion in order to give the gift of that first Communion of the Apostles to them, and to the Church forever.
There is a whiff of sulfur (unintentional, I’m sure, but nonetheless there) in the suggestion that we should be so focused on sacrilegious Communions that we be willing to give up good Communions. I certainly understand people being concerned and grieved over bad Communions. Still, aside from other considerations, it’s myopic to think that all weddings or funerals lack the needed announcements about fitting reception. But besides acknowledging that fact, it’s more important for people to realize that to categorically reduce the Mystical Body of Christ’s access to the Eucharistic Body of Christ directly vitiates our power to fight the darkness. It’s very Jansenistic; and Jansenism is finally not only a prideful reliance on one’s own powers, but a total lack of appreciation of God’s power. It’s Jansenistic to think that God is so weak in the Eucharist that we need habitually to take Communion away from good communicants in a desperate attempt to stop bad communicants.
When Our Lord instituted the Eucharist, He foresaw untold numbers of sacrilegious Communions. Yet He still said, “Take and eat” to us. For sure, He didn’t say, “Take and eat, and don’t bother telling anyone that they should be believing Catholics in a state of grace.” But He also didn’t say, “Don’t take and eat, because someone might choose wrongly and receive me sacrilegiously.” If that was His greatest concern, He wouldn’t have bothered instituting the Sacrament. Setting up excessive barriers between the faithful and Christ in the Eucharist is a Jansenistic attempt at hyper-control. In both cases, the effect is alienation from the desperately needed good God is offering us. I’d note, too, that removing Communion from weddings would habitually deprive all married couples of the huge graces which come from the good Communions made at their wedding. I remember at our wedding, as I marveled a bit over how long Communion went on, thinking that one of the great things about having many good guests at one’s wedding was having so many good Communions made at this pivotal time.
Dear Friend,
I haven’t written further about this but I have written in defense of frequent communion in a number of articles, against neo-Jansenists. I’m not at all friendly to Jansenism, as my articles on dancing indicated.
Generally, I would agree with you about not discouraging reception of communion for those who are well-disposed. Giroux did not say Catholics should be habitually denied opportunity for Communion, and I am not sure many people hold that view. Rather, he said on occasions when there will be a lot of non-Catholics or non-practicing Catholics, and this can be known relatively easily ahead of time.
What I think you are not taking into account is that most weddings and funerals are, sadly, not like the ones where Thomas Aquinas College or Christendom College or Wyoming Catholic College alumni get married and their devout friends and families come, most of them in a state of grace (indeed, probably having been to Confession in the recent past). Rather, according to priests I know, these are the occasions when the highest number of fallen-away Catholics, Catholics living in states of sin, and clueless unbelievers attend. Moreover, it is in fact not at all common for clear announcements to be made; once again, this tends to be done at more conservative or traditional events, where, ironically, the announcement is less needed. Giroux’s proposal was not to abolish communion tout court so that no sacrilegious communions are ever made, but rather, to consider doing so for weddings and funerals of that sort.
The weakness in his article is that he does not make any distinction between different kinds of congregations and the discernment a priest would have to make. He also errs in depriving (at least by implication) the wedding couple itself of Communion. Instead, they should be shriven shortly before the wedding, and then receive the Holy Eucharist. The Eucharist, after all, is, like Christian marriage itself, sign of the nuptial union between Christ and His Church, and effects that union in us, so it would be perfectly absurd not to have the couple receive.
More generally, I would say that your comments may reveal an insufficient appreciation of the gravity of sacrilegious communions, as we find this highlighted in saints from St. John Chrysostom to St. John Vianney. Our Lord does tolerate this evil, as He does many another evil, from the Holocaust to the dire plague of abortion; but as John Paul II and Benedict XVI acknowledged, the indiscriminate reception of the Lord without due preparation and even in a state of sin—which is, as you know, an additional sin for the one receiving, at least objectively speaking, something displeasing to God and worthy of damnation—is practically an epidemic at this point.
We need, in fact, to reinstall some “barriers,” both physical and moral, to make sure that people do not stupidly eat and drink their own condemnation. We need communion rails to be put up again, and even rood screens; we need to abolish Communion in the hand and standing, replacing it with Communion kneeling and on the tongue, assisted by a server with a paten; we need to abolish “Extraordinary Ministers of Holy Communion” altogether; and have Confessions going on during Masses whenever possible. (On these matters, see my book Holy Bread of Eternal Life.)
I appreciate your concerns, but I wanted to push back just a bit in defense of Giroux, while also agreeing that orthodoxy and Jansenism have to be separated (they seem to share a razor-sharp border).
Yours in Christ,
Peter
Tuesday, April 22, 2025
Update on the Palestrina500 Festival in Grand Rapids
Peter KwasniewskiThe choral meditation consisted of:
- Palestrina: Litaniae de Beata Virgine Maria a6
- Antoine Brumel: Sub tuum praesidium
- Josquin des Prez: O Virgo prudentissima
- Johannes Ockeghem: Intemerata Dei mater
- Antoine de Févin: Nesciens mater
- Jean Mouton: Ave Maria, virgo serena
- Josquin des Prez: Nymphes des bois / Requiem aeternam
- Costanzo Festa: Quis dabit oculis
- Jean L’Héritier: Sub tuum praesidium
Sacred Heart’s pastor, Fr. Ron Floyd celebrated the Missa cantata. Here’s a recap video:
On Tuesday, March 25th, the Solemnity of the Annunciation, Sacred Heart of Jesus Parish in Grand Rapids, MI welcomed The Hope College Chapel Choir, of Holland, MI.
The choral meditation consisted of all music by living composers, with chanted psalms from that evening’s Vespers between each piece by the Men’s Schola of Sacred Heart:
Hear Our Cry, O Lord by Ben Krause
O Radiant Dawn by James MacMillan
Halo My Path by Josh Rodriguez
Set me as a Seal by Margaret Burk
O Magnum Mysterium by Morten Lauridsen
Tota pulchra es by Jonathan Bading
The Mass featured Palestrina’s Missa Brevis as well as his Jesu Rex Admirabilis, and again, the Sicut Cervus.
The series continues this Friday, April 25th, when Sacred Heart will welcome the world famous Tallis Scholars from the UK, who will be singing an hour long choral meditation at 5:00pm (*note time change) and the Missa Papae Marcelli at 7pm - a work that will acquire all the more poignancy from the moment in the Church’s life in which it will be sung.
For the full schedule of Palestrina500 events, go to palestrina500.org.
Posted Tuesday, April 22, 2025
Labels: Gesualdo Six, Hope College, Palestrina, Palestrina500, Sacred Music, Tallis Scholars
Catholic Education Foundation Seminar 2025: The Role of the Priest in Today’s Catholic School
David ClaytonJuly 16-18, at the Athenaeum of Ohio (the seminary of the Archdiocese of Cincinnati).
Fr Peter Stravinskas of the Catholic Education Foundation is once again offering this excellent three-day seminar, intended primarily for bishops, priests, and seminarians. It is entitled The Role of the Priest in Today’s Catholic School.
For further information: call 732-903-5213 or email fstravinskas@hotmail.com.![]() |
The Sermon on the Mount, 1877, by the Danish painter Carl Bloch (1834-90); public domain image from Wikimedia Commons. |
• Conciliar and Papal Teaching on Catholic Education
• The History of Catholic Education in the United States
• The Priest’s Presence in the School Community (Students, Faculty,
Administration, Parents)
• The Priest as the Public Relations Man of the School
• Financial Concerns
• Models of Governance and Best Practices
Monday, April 21, 2025
Pope Francis RIP
Gregory DiPippoDeus, qui inter summos sacerdótes fámulum tuum Franciscum ineffábili tua dispositióne connumerári voluisti: praesta, quáesumus; ut, qui Unigéniti Filii tui vices in terris gerébat, sanctórum tuórum Pontíficum consortio perpétuo aggregétur. Per eundem Christum, Dóminum nostrum. Amen.
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Courtesy of Shawn Tribe and Liturgical Arts Journal |
The Byzantine Paschal Hour
Gregory DiPippoThe Byzantine Rite observes a very similar practice; from Prime of Easter Sunday to None of Bright Saturday, the minor Hours, including Compline and the Midnight Office, are all sung according to the same brief and highly simplified form, without varying any part of the text from one Hour to another. This form is meant to be sung by the choir, whereas normally, the minor Hours are done by a single reader, with the priest saying the opening and closing formulas, and the doxologies (e.g. “For thine is the kingdom…” after the Lord’s Prayer.)
After the brief introduction “Blessed is Our God …”, the Paschal troparion is sung three times. “Christ is risen from the dead, having trampled down death by death, and bestowed life upon those in the tombs.” Another hymn is also sung three times. “Having beheld the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one. We worship Thy Cross, O Christ, and we sing of and glorify Thy holy Resurrection; for Thou art our God, beside Thee we know none other, we call upon Thy name. Come, all ye faithful, let us worship Christ’s holy Resurrection, for behold, through the Cross joy hath come to all the world. In all things blessing the Lord, we sing of His Resurrection; for, having endured the Cross for our sake, by death He hath destroyed death.”
There follows another hymn called a hypakoë, which is sung once. “Coming with Mary before the dawn, and finding the stone rolled away from the tomb, the women heard from the Angel, “Why do you seek among the dead Him That liveth in everlasting light, as though He were (merely) a man? See the grave-clothes, run and proclaim to the world that the Lord is risen and hath slain death; for He is the Son of God Who saveth the race of men.”
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In the Byzantine Rite, the second Sunday after Easter is dedicated to the Myrrh-bearing Women; the Gospel is St Mark’s account of the burial of Christ, followed by their discovery of the empty tomb (15, 43 – 16, 8.) |
This is followed by a series of three troparia, sung with the doxology; the concluding hymn of such a series is always about the Mother of God.
“In the grave bodily, but in Hades with Thy soul as God; in Paradise with the thief, and on the throne with the Father and the Spirit wast Thou, o Christ, who fillest all things, uncircumscribed. – Glory to the Father…
How life-giving, how much more beautiful than Paradise, and truly more resplendent than any royal palace was Thy tomb shown to be, O Christ, the source of our resurrection. – Both now and ever, and unto the ages of ages. Amen.
O sanctified and divine tabernacle of the Most High, rejoice! For through thee, o Mother of God, joy is given to them that cry out, ‘Blessed art thou among women, o Lady immaculate.’ ”
The Paschal Hour concludes with a slightly shorter form of the regular conclusion, which includes the text of the Paschal troparion. “Lord, have mercy (forty times). Glory to the Father… More honorable than the Cherubim, and incomparably more glorious than the Seraphim, who without corruption gavest birth to God the Word, the very Mother of God; we magnify Thee. Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy on us. Amen. Christ is risen from the dead, having trampled down death by death, and bestowed life upon those in the tombs (three times). Glory to the Father… Lord, have mercy (three times). O Lord, give the blessing. Thou that didst rise from the dead, O Lord Jesus Christ, Son of God, for the sake of the prayers of Thy most pure Mother, of our holy and God-bearing fathers, and all the saints, have mercy on us and save us, for Thou art good and the Lover of mankind. Amen.”
In the following video, recorded yesterday at the monastery of St Michael in Kyiv, Ukraine, the Paschal Hours begins at 3:50, followed by the Divine Liturgy. (This complex is traditionally known as the Golden-Domed Monastery; see picture below. There doesn’t appear to be a Greek version available on YouTube.)
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Image from Wikimedia Commons by Rbrechko, CC BY-SA 4.0 |
Sunday, April 20, 2025
Easter Sunday 2025
Gregory DiPippo![]() |
An icon of the Harrowing of Hell made in Constantinople in the late 14th century. |
TO all our readers, to your families and friends, we wish you an Easter filled with every joy and blessing in the Risen Lord - He is truly risen!
Saturday, April 19, 2025
The Twentieth Anniversary of Pope Benedict XVI’s Election
Gregory DiPippoOn this Holy Saturday, we also mark the 20th anniversary of the election of His Holiness Pope Benedict XVI. Let us remember with gratitude the gift of his papacy, his graciousness and good humor, his many wise and well-considered writings, his paternal love especially for priests and religious, but of course above all, his restoration to the Church of the incomparable treasure of the traditional Roman Rite, an act which will continue to bear great spiritual fruit and lead the way for much-needed reform. “What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful.”
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Joseph Ratzinger serving an open-air solemn Mass in the town of Buchfelln in 1947, when he was 20. Tradition will always be for the young! |
Holy Saturday 2025
Gregory DiPippo![]() |
The Harrowing of Hell, by Duccio di Buoninsenga, 1308-11 |