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45-703: Easter Proclamation may refer to: The Exsultet , a Christian hymn intoned by the deacon during the Easter Vigil in western-rite churches. The Proclamation of the Irish Republic , issued during the Easter Rising in Ireland. Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Easter Proclamation . If an internal link led you here, you may wish to change

90-663: A ". Jean Mabillon believed the Missal to be of the Frankish tradition. He cited the collections "post nomina", "ad pacem" and the formula of the "Contestatio" as being characteristic of Gallican Liturgy . He also cited similarities between the Bobbio Missal and the Missale Gothicum (and Gallicanum Vetus ) and the Lectionary of Luxeuil . The order of some significant feast days in

135-406: A fire into many flames divided, yet never dimmed by sharing of its light, for it is fed by melting wax, drawn out by mother bees to build a torch so precious. O truly blessed night, when things of heaven are wed to those of earth, and divine to the human. Therefore, O Lord, we pray you that this candle, hallowed to the honour of your name, may persevere undimmed, to overcome

180-767: A phrase to the prayer for the members of the Church, and definitively replaced the prayer for the Holy Roman Emperor with a generic prayer for civil authorities inspired by it: This was removed in the Mass of Paul VI in 1970 issued following the Second Vatican Council , but remains in use in the Extraordinary Form of the Roman Rite. All variants ended with the formula: The following is an example of an Anglican text of

225-503: A priest, who offered liturgical services to secular, clerical and monastic communities...its unique and practical selections of prayers and benedictions supports this conclusion. A sacramentary like the Bobbio Missal would have been inadequate for the liturgical celebration in a Merovingian episcopal church". A facsimile volume of the Bobbio Missal was produced for the Henry Bradshaw Society by E. A. Lowe in 1917 and an edition of

270-591: A slave you gave away your Son! O truly necessary sin of Adam, destroyed completely by the Death of Christ! O happy fault that earned for us so great, so glorious a Redeemer! O truly blessed night, worthy alone to know the time and hour when Christ rose from the underworld! This is the night of which it is written: The night shall be as bright as day, dazzling is the night for me, and full of gladness. The sanctifying power of this night dispels wickedness, washes faults away, restores innocence to

315-1931: A vítiis sæculi et calígine peccatórum segregátos, reddit grátiæ, sóciat sanctitáti. Hæc nox est, in qua, destrúctis vínculis mortis, Christus ab ínferis victor ascéndit. Nihil enim nobis nasci prófuit, nisi rédimi profuísset. O mira circa nos tuæ pietátis dignátio! O inæstimábilis diléctio caritátis: ut servum redímeres, Fílium tradidísti! O certe necessárium Adæ peccátum, quod Christi morte delétum est! O felix culpa , quæ talem ac tantum méruit habére Redemptórem! O vere beáta nox, quæ sola méruit scire tempus et horam, in qua Christus ab ínferis resurréxit! Hæc nox est, de qua scriptum est: Et nox sicut dies illuminábitur: et nox illuminátio mea in delíciis meis. Huius ígitur sanctificátio noctis fugat scélera, culpas lavat: et reddit innocéntiam lapsis et mæstis lætítiam. Fugat ódia, concórdiam parat et curvat impéria. In huius ígitur noctis grátia, súscipe, sancte Pater, laudis huius sacrifícium vespertínum, quod tibi in hac cérei oblatióne solémni, per ministrórum manus de opéribus apum, sacrosáncta reddit Ecclésia. Sed iam colúmnæ huius præcónia nóvimus, quam in honórem Dei rútilans ignis accéndit. Qui, lícet sit divísus in partes, mutuáti tamen lúminis detrimenta non novit. Alitur enim liquántibus ceris, quas in substántiam pretiósæ huius lámpadis apis mater edúxit. O vere beáta nox, in qua terrénis cæléstia, humánis divína iungúntur! Orámus ergo te, Dómine, ut céreus iste in honórem tui nóminis consecrátus, ad noctis huius calíginem destruéndam, indefíciens persevéret. Et in odórem suavitátis accéptus, supérnis lumináribus misceátur. Flammas eius lúcifer matutínus invéniat: ille, inquam, lúcifer, qui nescit occásum. Christus Fílius tuus, qui, regréssus ab ínferis, humáno géneri serénus illúxit, et tecum vivit et regnat in sæcula sæculórum. ℟. Amen. Until 1955,

360-685: Is Yitzhak Hen and Rob Meens ’ The Bobbio Missal: liturgy and religious culture in Merovingian Gaul . This book of collected works by international scholars who met in Utrecht in 2001 examines in detail "virtually all of the issues that have swirled around the Bobbio missal". It was published in 2004, and summarizes the history of scholarship on the manuscript in terms of philology , paleography , Latin spelling and orthography , theology and liturgy amongst other aspects. Rosamond McKitterick suggested that

405-571: Is an example form of the Lutheran Exsultet , taken from the Lutheran Service Book . This version, or a similar translation, may be used in various Lutheran denominations. [After the candle bearer places the paschal candle in its stand, the cantor, deacon, or assisting minister turns to face the people and chants the Exsultet .] [The following exchange between the presiding pastor and

450-495: Is much disputed, though general agreement points to the valley of the Rhône , with Besançon (Mabillon's suggestion) and Vienne given as two popular options. "The manuscript is small in format, 180 x 90 mm (130 x 70 mm) with an average of 22 long lines to the page. That is, it is slightly narrower and taller than a modern paperback book. It has the appearance of a chunky (at 300 folios/600 pages) and easily transportable working copy of

495-460: Is the night that even now throughout the world, sets Christian believers apart from worldly vices and from the gloom of sin, leading them to grace and joining them to his holy ones. This is the night when Christ broke the prison-bars of death and rose victorious from the underworld. Our birth would have been no gain, had we not been redeemed. O wonder of your humble care for us! O love, O charity beyond all telling, to ransom

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540-822: The Exsultet ended with a long prayer for the Holy Roman Emperor : Only the head of the Holy Roman Empire could be prayed for with this formula, and with the resignation in 1806 of the last emperor, Francis II of Austria , the prayer was in practice not used. The prayer now ended with the immediately preceding petition, for the members of the Church: After Pope Pius IX 's Imperii Galliarum of 10 September 1857, Emperor Napoleon III of France would be prayed for from 1858 to 1870 by adding “ necnon gloriosissimo Imperatore nostro N. ” to this ending, which became: In his 1955 reforms , Pope Pius XII added

585-680: The Exsultet would lead us to place the date of its composition perhaps as early as the fifth century, and not later than the seventh. The earliest manuscripts in which it appears are those of the three Gallican Sacramentaries: the Bobbio Missal (7th century), the Missale Gothicum and the Missale Gallicanum Vetus (both of the 8th century). The earliest manuscript of the Gregorian Sacramentary (Vat. Reg. 337) does not contain

630-457: The Exsultet , but it was added in the supplement to what has been loosely called the Sacramentary of Adrian, and probably drawn up under the direction of Alcuin . As it stands in the liturgy, it may be compared with two other forms, the blessing of palms on Palm Sunday , and the blessing of the baptismal font at the Easter Vigil. The order is, briefly: In pre-1970 forms of the Roman Rite

675-684: The Exsultet , taken from the Book of Common Prayer of the Episcopal Church in the United States. The paschal candle is placed in its stand. Then the deacon, or other person appointed, standing near the candle, sings or says the Exsultet as follows (the sections in brackets may be omitted): It is customary that the Paschal candle burn at all services from Easter Day through the Day of Pentecost. The following

720-576: The Liber Ordinum , for instance, the formula is of the nature of a benediction , and the Gelasian Sacramentary has the prayer Deus mundi conditor , not found elsewhere, but containing the remarkable "praise of the bee"—possibly a Vergilian reminiscence—which is found with more or less modification in all the texts of the Praeconium down to the present. The regularity of the metrical cursus of

765-730: The Liturgy of the Word . It is also used in Anglican and various Lutheran churches, as well as other Western Christian denominations. Since the 1955 revision of the Holy Week rites, the Roman Missal explicitly gives the title Praeconium (proclamation or praise) to the Exsultet , as it already did implicitly in the formula it provided for blessing the deacon before the chant: ut digne et competenter annunties suum Paschale praeconium . Outside Rome , use of

810-582: The Roman Missal as Exultet ), also known as the Easter Proclamation ( Latin : Praeconium Paschale ), is a lengthy sung proclamation delivered before the paschal candle , ideally by a deacon , during the Easter Vigil in the Roman Rite of Mass . In the absence of a deacon, it may be sung by a priest or by a cantor . It is sung after a procession with the paschal candle before the beginning of

855-677: The procession into the church with the Paschal Candle: Bobbio Missal The Missal contains a lectionary , a sacramentary and some canonical material (such as a penitential ). It was found in Bobbio Abbey in Italy by the Benedictine monk Jean Mabillon between June 4 and June 9 of 1686. The Missal is the earliest liturgical manuscript surviving from the medieval period . Its specific authorship and provenance

900-527: The "Missa Pro Principe" (Mass for the Prince), after the "Contestatio" in the Canon, the name of the martyr Eugenia is commemorated as well as the other usual saints, this being a unique occurrence. It also happens in the mass for Christmas Eve. This special inclusion of Eugenia could be linked to a province or part of Frankia where a cult of Eugenia was prevalent, but Mabillon knew of no such place. Mabillon's title for

945-499: The Bobbio Missal - that is, texts were added some time afterward by a subsequent scribe , notably the sermon "De Dies Malus" and an untitled question/answer dialogue primarily regarding biblical and ecclesiastical history. The somewhat confusing grammatical state of these texts may have been due to the scribe's intention to utilize them as a basis or template for reading aloud, and thus was not designed to have been grammatically accurate. Yitzak Hen hypothesizes, along with Lowe, that

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990-410: The Bobbio Missal was created by an individual in his private capacity for practical purposes, and that its small size indicates it traveled with its owner: "Judging from the script and the manuscript layout, it is well justified to describe the Bobbio Missal as a vade mecum of a Merovingian clergyman...It seems, therefore, safe to conclude that the Bobbio Missal is indeed a vade mecum of a bishop or even

1035-626: The Bobbio Missal were also similar to the Gallican tradition; this ruled out the Mozarabic , Ambrosian or Roman traditions. The order of the liturgy in the Bobbio is Ambrosian, such as the placement of the scripture readings and the Pax Vobiscum . distinguishes it from the African tradition (here Mabillon quotes St. Augustine to support his deductions). The content of the Missal do not completely match with

1080-478: The Lord. Deacon: Let us give thanks to the Lord our God. People: It is right and just. It is truly right and just, with ardent love of mind and heart and with devoted service of our voice, to acclaim our God invisible, the almighty Father, and Jesus Christ, our Lord, his Son, his Only Begotten. Who for our sake paid Adam's debt to the eternal Father, and, pouring out his own dear Blood, wiped clean

1125-438: The Missal could have been a gift to a certain priest or bishop, in celebration of his ordination or perhaps a special appointment. She says, "the book itself, therefore, may be witness to a complex web of social and pastoral association, and possibly to the relationship between a bishop and his clergy. Such a gift... would most likely have been a working copy, designed for constant reference and use". McKitterick also indicated that

1170-548: The Missal does not contain anything about Columbanus and his disciples, Mabillon guesses that St. Columbanus himself may have been involved with the Missal, placing it in the Celtic tradition - but Mabillon does not elaborate on this. The Catholic Encyclopedia (1917) in its entry on the Celtic Rite , lists the Bobbio Missal in its section entitled "Manuscript sources - Irish (whether insular or continental)". Mabillon notes that in

1215-515: The additions to the Missal, which occurred at a later time, may have been added by members of the community in which the book was used, for practical purposes. McKitterick agrees with Mabillon on the origin of the manuscript in Provençal or somewhere in South-East France, around the late 7th/early 8th century, and that it was not designed for use in a monastic community. David Ganz reports that

1260-729: The congregation takes place.] [The presiding pastor then chants or speaks the conclusion of the Exsultet .] The version authorized by the Evangelical Lutheran Church in America and published in Evangelical Lutheran Worship (2006) retains the wording about the candle and the bees: The text of the Easter Proclamation contained in The United Methodist Book of Worship is chanted by a deacon after

1305-581: The contents of the Gallican Missale Gothicum . Mabillon explains that liturgy was not uniform in Francia prior to Charlemagne and his reforms. Thus differences between dioceses and even parishes in their liturgy were common. Mabillon dated the Missal to the late 7th century. As proof, he mentions that the name “Bertulfus” was found in the margin of a leaf. That would refer to the Abbot of Bobbio in

1350-437: The conventions of M to be consistent with those of late antique (liturgical) books meant for reading aloud by a native speaker of Latin - even if the consistency of the punctuation may leave something to be desired... M2 follows M’s conventions, as did A. The scribe of a, however, does not seem to have meant his texts to be read aloud (or performed) by anyone but himself". Charles and Roger Wright note that additions were made to

1395-454: The crucial mass texts it contains". According to E.A. Lowe: "The Missal proper is written by one hand, designated as M ... the few pages in uncial - the Mass pro principe, written by another hand - are referred to as M2 ... the pages containing added matter, in two different styles of crude writing, one showing distinct majuscule and the other as distinct minuscule traits, are referred to as A and

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1440-2046: The darkness of this night. Receive it as a pleasing fragrance, and let it mingle with the lights of heaven. May this flame be found still burning by the Morning Star: the one Morning Star who never sets, Christ your Son, who, coming back from death's domain, has shed his peaceful light on humanity, and lives and reigns for ever and ever. Amen. Latin text Exsúltet iam angélica turba cælórum: exsúltent divína mystéria: et pro tanti Regis victória tuba ínsonet salutáris. Gáudeat et tellus, tantis irradiáta fulgóribus: et ætérni Regis splendóre illustráta, totíus orbis se séntiat amisísse calíginem. Lætétur et mater Ecclésia, tanti lúminis adornáta fulgóribus: et magnis populórum vócibus hæc aula resúltet. [Quaprópter astántes vos, fratres caríssimi, ad tam miram huius sancti lúminis claritátem, una mecum, quæso, Dei omnipoténtis misericórdiam invocáte. Ut, qui me non meis méritis intra Levitárum númerum dignátus est aggregáre, lúminis sui claritátem infúndens, cérei huius laudem implére perfíciat.] [℣. Dóminus vobíscum. ℟. Et cum spíritu tuo.] ℣. Sursum corda. ℟. Habémus ad Dóminum. ℣. Grátias agámus Dómino Deo nostro. ℟. ℟. Dignum et iustum est. Vere dignum et iustum est, invisíbilem Deum Patrem omnipoténtem Filiúmque eius unigénitum, Dóminum nostrum Iesum Christum, toto cordis ac mentis afféctu et vocis ministério personáre. Qui pro nobis ætérno Patri Adæ débitum solvit, et véteris piáculi cautiónem pio cruóre detérsit. Hæc sunt enim festa paschália, in quibus verus ille Agnus occíditur, cuius sánguine postes fidélium consecrántur. Hæc nox est, in qua primum patres nostros, fílios Israel edúctos de Ægypto, Mare Rubrum sicco vestígio transíre fecísti. Hæc ígitur nox est, quæ peccatórum ténebras colúmnæ illuminatióne purgávit. Hæc nox est, quæ hódie per univérsum mundum in Christo credéntes,

1485-419: The deacon or, if there is no deacon, the priest himself, removes his violet vestments and wears a white or gold dalmatic for the entry into the church with the paschal candle and the singing or recitation of the Exsultet , resuming the violet vestments immediately afterwards. In the later form, white vestments are worn throughout. The affixing, in the pre-1955 form of the Roman Rite, of five grains of incense at

1530-400: The deacon proceeded. These " Exsultet rolls " were decorated with illuminations as visual aids and with the portraits of contemporary reigning sovereigns, whose names were mentioned in the course of the Praeconium . The use of these rolls, as far as is known at present, was confined to Italy. The best examples date from the tenth and eleventh centuries. English text Exult, let them exult,

1575-405: The fallen, and joy to mourners, drives out hatred, fosters concord, and brings down the mighty. On this, your night of grace, O holy Father, accept this candle, a solemn offering, the work of bees and of your servants' hands, an evening sacrifice of praise, this gift from your most holy Church. But now we know the praises of this pillar, which glowing fire ignites for God's honour,

1620-454: The hosts of heaven, exult, let Angel ministers of God exult, let the trumpet of salvation sound aloud our mighty King's triumph! Be glad, let earth be glad, as glory floods her, ablaze with light from her eternal King, let all corners of the earth be glad, knowing an end to gloom and darkness. Rejoice, let Mother Church also rejoice, arrayed with the lightning of his glory, let this holy building shake with joy, filled with

1665-418: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Easter_Proclamation&oldid=326654113 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Exsultet The Exsultet (spelled in pre-1920 editions of

1710-460: The location of the Luxeuil Abbey . This is because the Missal includes the mass for St. Sigismund , King of Burgundy . Mabillon states unequivocally that the Missal could not have originated in Bobbio, as it does not refer to or contain any local saints or St. Columbanus and his disciples. In addition, the Missal does not contain monastic materials used at that time in Bobbio by the monks. As

1755-536: The manuscript is Sacramentario de Ecclesia Gallicana ( Sacramentary of the Gallican Church ) - that is, a book about Gallican liturgy. He deemed that more correct than calling it a Gallican Liturgy or a Liturgy from Bobbio, both of which titles refer specifically to books containing only liturgy. Many modern scholars consider the Bobbio Missal to be "one of the most intriguing liturgical manuscripts from early medieval Francia". The most comprehensive study to date

1800-409: The mid 7th century. The contents of the Missal listed as collections, readings from the prophets, the apostles and the gospels , contestations of the Mass for the whole year and a penitential . The penitential is particularly of interest to Mabillon, as it increases our understanding of that era. Mabillon states that it is possible the Missal could have come from, and been in use at, Besançon ,

1845-537: The mighty voices of the peoples. (Therefore, dearest friends, standing in the awesome glory of this holy light, invoke with me, I ask you, the mercy of God almighty, that he, who has been pleased to number me, though unworthy, among the Levites, may pour into me his light unshadowed, that I may sing this candle's perfect praises). ( Deacon: The Lord be with you. People: And with your spirit.) Deacon: Lift up your hearts. People: We lift them up to

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1890-622: The paschal candle appears to have been a very ancient tradition in Italy , Gaul , Spain and perhaps, from the reference by Augustine of Hippo (De Civ. Dei, XV, xxii), in Africa . The Liber Pontificalis attributes to Pope Zosimus its introduction in the local church in Rome. The formula used for the Praeconium was not always the Exsultet , though it is perhaps true to say that this formula has survived, where other contemporary formulae have disappeared. In

1935-570: The record of our ancient sinfulness. These, then, are the feasts of Passover, in which is slain the Lamb, the one true Lamb, whose Blood anoints the doorposts of believers. This is the night, when once you led our forebears, Israel's children, from slavery in Egypt and made them pass dry-shod through the Red Sea. This is the night that with a pillar of fire banished the darkness of sin. This

1980-423: The script in the Bobbio Missal is the "earliest true minuscule, a script which allowed scribes to save space without sacrificing legibility". Marco Mostert , building on E.A. Lowe's division of the script into four characteristic styles of writing - M, M2, a and A - asserts that three of these styles were meant to be read aloud: "Having considered the punctuation and word spacing of the oldest quires, we have found

2025-557: The words incensi hujus sacrificium was removed in Pope Pius XII 's revision. The chant is usually an elaborate form of the well-known recitative of the Preface. In some uses, a long bravura was introduced upon the word accendit , to fill in the pause, which must otherwise occur while, in the pre-1955 form of the rite, the deacon is lighting the candle. In Italy, the Praeconium was sung from long strips of parchment, gradually unrolled as

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