Saturday, 7 April 2012

Sabbato Sancto - Holy Saturday Evening - Compline, Paschal Mattins & Lauds


The high point of Holy Week in most medieval rites, and certainly in the Byzantine rite to this day, was the celebration of Paschal Mattins - Mattins of the Resurrection of the LORD.

In typical Northern European praxis, such as Sarum, the Lenten array was removed from the statues and images after Compline on Holy Saturday and before Mattins. Before the bells rang out in triumphant peals of joy to announce the Resurrection the clergy and people went to the Sepulchre and there the Tomb was opened and the Cross was 'raised' to the singing of the antiphon Christus resurgens. A ceremony of adoration of the Cross, just as on Good Friday morning, took place before a triumphal procession around the church. Rather interestingly examples of such liturgical orthopraxis continue in parts of Europe to this day despite the liturgical heteropraxis of the last century. In parts of German representation of the Tomb are still made, 'Heilege Grab'. The same structures are found in modern Poland. Of pariticular note is that the Polish editions of the liturgical books had 'depositio' ceremonies and the corresponding 'elevatio' ones printed as part of the rites until very recently (e.g. Cantionale Ecclesiasticum, Cracow, 1925 in my collection).

In the 'modern' Roman rite Paschal Mattins was generally noticeable by its lack of celebration (although, to be fair, after the exertions of Holy Saturday morning where there are limited resources...) Westminster Cathedral, of course, did celebrate Pontifical Paschal Mattins and Lauds at 5:30pm on Holy Saturday evening, being the most important Office of the Liturgical Year the Cardinal celebrated:


(This extract is from the timetable of Holy Week services for 1939. The full programme may be seen here.)

Compline is sung, at the normal time. On Holy Saturday the Office of Compline has some interesting variations. Compline begins with the usual Jube, domne, blessing, short lesson and confession. Converte nos, Deus, salutaris noster and its response are sung followed by Deus in adjutorium etc with Alleluia for the first time since Septuagesima. The psalms are sung, without an antiphon, to a special form of tone 2. The hymn, chapter and responsory are omitted and Vespere autem sabbati sung as a fragment antiphon to the Nunc dimittis. After the Canticle the antiphon is sung in full. After the usual collect, Visita quaesumus, the antiphon Regina Caeli is sung with its versicle and collect.

The church is decorated for the greatest of feasts. Six candlesticks are on the altar. Mattins begin with the solemn tone for Deus in adjutorium etc. The invitatory is Surrexit Dominus vere Alleluia and psalm 94 is sung to a lovely tone 6 setting. Mattins consists of one nocturn of three psalms. There is no Office Hymn throughout the Octave (c.f. Monastic praxis). The first antiphon is Ego sum qui sum etc and sung with psalm 1. The second antiphon, Postulavi Patrem meum etc, is sung with psalm 2. The third antiphon, Ego dormivi etc, is sung with psalm 3. A versicle and its response are sung follwed by the absolution Exaudi etc. The first lesson has the Gospel fragment Mark 16: 1-7 and is followed by a homily of St. Gregory the Great. The two responsories Angelus Domini descendit and Cum transisset sabbatum are famous and intimately connected with the Quem quaeritis ceremonies and indeed the development of Western drama (vide the excellent book: Hardison, O.B., 'Christian Rite and Christian Drama in the Middle Ages', The John Hopkins Press, Baltimore, 1965).

The second lesson, Notandum vero nobis est is sung followed by the second responsory. During the second responsory the cantors and the celebrant don copes the principal one pre-intones the Te Deum. Six pluvialistae assist the Hebdomadarius where possible. The Te Deum is then sung and, where it is the custom the bells ring throughout.

Lauds follow immediately and have a series of beautiful antiphons: Angelus autem Domini, Et ecce terraemotus, Erat autem, Prae timore autem ejus and Respondens autem Angelus all taking up the theme of the Angels, earthquake and empty tomb. Psalms 92, 99, 62, Benedicite & 148 are sung with these antiphons. The chapter, hymn, versicle and response are replaced by the Haec dies. If one has the opportunity listen to the setting by the English composer John Sheppard do so (Hyperion CDD22021). After Haec dies the antiphon Et valde mane is sung and then the Benedictus sung to a solemn tone 8. During the Benedictus the altar, the choir and people are censed in the normal manner. The antiphon is repeated and the collect of Easter, Deus, qui hodierna die sung. Benedicamus Domino, Alleluia, Alleluia and its response are followed by the solemn Regina Caeli, its versicle and collect.

In the Byzantine rite the Lucernarium rite from Vespers migrated to the beginning of Mattins about a millenium ago. Those interested in the details should consult Bertoniere, G., 'The Historical Development of the Easter Vigil and Related Services in the Greek Church', Orientalia Christiana Analecta 193, Rome, 1972. In the Byzantine Rite on Holy Saturday morning Vesperal Liturgy is celebrated with fifteen OT prophecies (or four in the Greek version) and a colour change from black to white before the Gospel. Seven of the prophecies and the Gospel are as used in the Old Roman Rite. Late in the evening of Holy Saturday Paschal Mattins begins. In the Slavonic version a triple candle is used to pass the Light of the Risen Christ and is used throughout Bright Week at the Office and Eucharistic Liturgy.



The above two photographs are taken from the website of St. Elisas Byzantine Catholic Church in Ontario.

In the 'liturgical books of 1962' Compline and Mattins have been axed - with regards to Mattins, probably the most pernicious and shameful cut of all, although there has been a partial restoration in the books of the 'Ordinary Form' of 1962.

1 comment:

Albertus said...

Dear Rubricarius,
you will be glad to know, that the beautiful and meaningful ceremonies of finding the empty tomb on Easter morning are still carried out in Lithuanian churches. Very early on Easter morn, the priest vested in cope goes to the tomb, finds it empty, asks where Christ is, then chants that He is risen. To which the choir replies with the hymn ''linksma diena mums nusvito'' (A happy day has dawned for us, we all awaited this gladness, Christ is risen, death is fallen, alleluja ter.) whilst priest, ministers and servers go in procession to the High Altar, the priest carrying the Blessed Sacrament in the Monstrance under a baldachine, as the church and sanctus bells are rung and incense swung. A processional cross decorated with a red stole, and a statue of the risen lord, are also carried in procession as well. I have witnessed - and performed - this ceremony (though many years ago), as my adoptive family were lithuanian. The Resurrection Mass and the ceremoneis surrounding the Holy Thrusday prison, the Good Friday grave, and the Finding of the empty tomb on Easter morning are carreid out in lithuanian parish churches both inside Lithuania and outside of it. They are minutely described in the Rituale for Lithuanian dioceses.