O Herre Gott, Vater in Ewigkeit

Here is my translation of the Easter Kyrie, or Kyrie Paschale, with anonymous German text, “O Herre Gott, Vater in Ewigkeit,” which appears in ELGB #148, and is to be distinguished from Spangenberg’s more popular version “Kyrie, Gott aller Welt Schöpfer” as well as the other Kyrie Paschale translated above. It was first published in Wittenberg in 1541 in a printing of three hymns and was included in Erfurt 1550 and other hymnals, and in Freylinghausen 1704ff. with a harmonized setting. Several sources indicate that it is to be sung from “Easter to Trinity” or ”Easter to Ascension.” The Buffalo synod hymnal has slight differences in the first line of each part, indicating a source not immediately available.
 

 

O LORD our God! Eternal Father, Thou!
Pity us poor sinners!

2 Christë! the world’s Redeemer, our Relief,
Free us all from our sin and grief!

3 O God, the Holy Ghost!
Godly wisdom show,
Let faith and love o’erflow,
Righteousness on us bestow!

Translation © 2023 Matthew Carver.

GERMAN

O Herre Gott! Vater in Ewigkeit,
bis uns Sündern gnädig!

2 Christe! aller Welt Heiland, unser Trost,
mach uns alle von Sünden los.

3 O Gott heiliger Geist!
theil uns mit Weisheit,
Glaub und Liebe allermeist:
gieb göttlich Gerechtigkeit.

Kyrie! o Herre Gott Vater

Here is my translation of the alternate Kyrie Paschale, in ELGB #145, with German farsing, ultimately from the Pomeranian Church Order, which in later times was put into High German. It corresponds to Spangenberg’s earlier rendering, “Kyrie Gott, aller Welt Schöpfer,” using the same melodic basis:

 

KYRIE! Lord God, the Father,
Have mercy on us.

2 Christe! The Father’s only, true Son,
Have mercy on us.

3 Kyrie! Lord God, the Holy Ghost,
Have mercy on us.

GERMAN

1 Kyrie! o Herr Gott Vater,
erbarm Dich unser.

2 Christe! Gott Vaters einiger Sohn
erbarm Dich unser.

3 Kyrie! Herr Gott heiliger Geist,
erbarm Dich unser.

Kyrie . . . Nun ist die Werlet alle zu Gott dem Herren froh

 Here is my translation of a so-called “Kyrie for Lent,” ELGB #107, from an unnamed source. It appears in various 18th c. hymnals without music, e.g. Gotha and Erfurt. It is found with music in Stenger’s Christlich-neuvermehrt- und gebessertes Gesangbuch (Erfurt, 1663), with title “An Old Song,” though earlier in 440 Christliche Lieder (Erfurt, 1628) without music. Later, Bäumker, in Das Katholische deutsche Kirchenlied in seinen Singweisen (1883), vol. 2, no. 401, includes similar text and melody from Geistliche Nachtigall (Erfurt, 1666), along with a preceding verse.
 

KYRIE eleison!
Christe eleison!
Kyrie eleison!
Now all the world rejoiceth in God, our Lord alone,
That He hath redeemed us from damnation
By holy Bloodshed and Passion;
He suffered such great torments for our transgression.
Kyrie eleison!

Translation © 2023 Matthew Carver.

GERMAN

Kyrie eleison,
Christe eleison,
Kyrie eleison,
Nun ist die Werlet alle zu Gott dem Herren froh,
das Er uns erlöst hat von der Hölle,
mit seinem heilgen Blute.
Er leidt so große Marter für unser Schulde.
Kyrie eleison.

Exultandi et laetandi tempus est

Here is my translation of the Easter Benedicamus trope “Exultandi et laetandi” (or more often “Exultemus et laetemur”), as given in H. Bonnus, Hymni et Sequentiae (1559), where it is appointed actually to be sung during Communion, perhaps because of the similarity to the paschal Communion which alludes to the same text. Briefest examination of the text shows that it is originally a Benedicamus hymn sung in place of or adjacent to the Benedicamus of the Mass (“Benedicamus Domino.” R. “Deo gratias.”), since it contains or refers to these words in the final verses. The melody here presented by Bonnus differs somewhat from the comparatively reduced Vatican edition (Liber Usualis pp. 1931 ff., where it begins with our verse 2: "Exsultemus et laetemur hodie"). It follows the Benedicamus tone (which is to say, deriving from Kyrie fons bonitatis for festivals) in mode III, but also the alternate tone in mode V, which in the Liber Usu. is termed "according to more common usage." Thus it combines both melodies, unifying them by transposing the ending back up to mode III.

’Tis the time for joy and gladness, for now Christ,
Our passover Lamb, for us is sacrificed.
  Alleluia, Christ the Lord is ris’n again!

2. Let us all rejoice this day, this day be glad,
For this day a day of gladness shall be had,
  Alleluia, Christ the Lord is ris’n again!

3. To the sepulchre the women early came,
Where they heard the angel answer and exclaim:
  Alleluia, Christ the Lord is ris’n again!

4. “Why seek ye the living here among the dead?”
He is risen as unto the Twelve He said.”
  Alleluia, Christ the Lord is ris’n again!

5. Therefore at the end of this festivity,
LET US BLESS THE LORD, His servants now set free.
  Alleluia, Christ the Lord is ris’n again!

6. Since He hath our liberty to us restored,
LET US all GIVE THANKS UNTO our GOD and Lord.
  Alleluia, Christ the Lord is ris’n again!

Translation © 2014 Matthew Carver.

LATIN
1. Exultandi et laetandi tempus est,
Pascha nostrum immolatus agnus est.
  Alleluia, Resurrexit Dominus.

2. Exultemus et laetemur hodie
Dies iste, dies est laeticiae. | Alleluia. Res.

3. Ad sepulchrum mulieres veniunt,
Responsum ab Angelo recipiunt. | Alleluia. Res.

4. In sepulchro quem dolentes queritis,
Surrexit sicut praedixit discipulis. | Alleluia. Res.

5. In hoc ergo jubilaei termino,
Servus liber benedicat Domino. | Alleluia. Res.

6. Cum sit ergo restituta libertas,
Omnes Deo referamus gratias. | Alleluia. Res.

O ewiger, barmherziger Gott

Here is my translation of the Kyrie Cunctipotens Genitor trope as given by the Bohemian Brethren in Thamm, et al., Kirchengeseng (1566) and reproduced by Keuchenthal in his Kirchengesenge (1573), where the German trope, perhaps in view of the emphasis on the Spirit on the extended ninth petition, is appointed for Pentecost (the Greek of the same tone is there called the Kyrie Angelicum and appointed for Epiphanytide). The same appointment is found in Thamm. The German follows the Latin to a fair extent, though the phrasing is markedly different in the Bohemian. Note that as usual with the Bohemian vernacular tropes, there is not attempt to preserve the Greek eleison (or Kyrie), but it is paraphrased in diverse ways throughout. The notes are representative of the Kyrie as found in northern manuscripts, especially before the 19th century codification by the Solesmes group concretized the simpler southern version.

O ETERNAL God of graciousness,
For Thy goodness Thee we bless,
Which to us Thou ever show'st
In the wonders which Thou dost.
1b.   Thou hast had regard for all our need,
As a gracious God indeed,
And through Thy beloved Son,
Grace and full redemption won.
1c.   We this day, by Him redeemed, therefore
With all confidence implore
That with Him Thou wouldest be
One in mind and piety.

2a. Christ, the blessed Fruit Thou art,
Conceived beneath a virgin heart,
Who didst give
Thine own life, that we may live:
2b. Thou hast suffered death and hell
For all our sins so great and fell,
Patiently
Paid for all our guilt in Thee.
2c. O Lord Jesus Christ, since Thou
Art seated high in heaven now,
To us send
Thy good Spirit, us to tend.

3a. O Holy Spirit, God and Lord,
Help in need afford,
Kindly let Thy gifts on us be poured.
3b. O come at last, Thou Fire divine,
Hearts renew, refine,
Purge the former leaven, make us Thine.

3c. Renew in mercy our spirit,
Restore, repair it:
Direct our life and behavior
To meet Thy favor.
For on Thee, Lord, do we depend forever:
Thine the glory, God and Lord,
Ever blessèd and adored.

Translation © 2013 Matthew Carver.

GERMAN
1a. O ewiger, barmherziger Gott,
wir danken dir der Wohlthat,
die du uns erzeiget hast,
und aller Werk so du thust.
1b. Du hast angesehn all unser Not,
als ein genädiger Gott,
uns durch deinen lieben Sohn,
Gnad und Erlösung gethan.
1c. Sintemal er uns nun hat erlöst,
so bitten wir auch getrost,
daß du uns wolltest mit ihm
verfügen in einen Sinn.

2a. Christe, benedeite Frucht,
empfangen rein in aller Zucht,
dein Leben
hast du für uns gegeben,
2b. Du hast erlitten den Tod,
für unser Sünd und Missethat,
mit Geduld
bezahlet all unser Schuld.
2c. Ey, nun, Herre Jesu Christ,
weil du oben im Himmel bist,
send uns herab
den Geist in heilsamer Gab.

3a. O Heiliger Geist, wahrer Gott,
sieh an unser Not,
und erfüll uns mit dein Gaben aus Genad.
3b. O komm du Göttlicher Feuer,
Herzen-Verneuer,
und feg uns von allem alten Gesäuer.
3c. Verneu auch unser Gemüte,
durche deine Güte.
Regier unser ganzes Leben,
und mach dirs eben.
Denn wir uns dir ganz und gar übergeben:
Deinem Namen,
Herre Gott, zu ewigem Preis. Amen.

LATIN
1a Cunctipotens genitor
Deus omni-creator : eleison.
b Salvificet pietas
tua nos bone rector : eleison.
c Fons et origo bone
pie luxque perhennis : eleison.

2a Christe dei splendor virtus
patrisque sophia : eleison
b Plasmatis humanis factor
lapsis reparator : eleison
c Ne tua damnatur Jesu
factura benigne : eleison

3a Amborum sacrum spiramen
nexus amorque : eleison
b Procedens fomes vite fons
purificans vis : eleison
c Indultor [Purgator] culpe venie
largitor optime offensas
dele sacro nos munere reple : eleison
Spirite alme : eleison

Kyrie Stelliferi Conditor orbis

Here is my translation of the trope for the Kyrie “Stelliferi Conditor orbis” (i.e. Kyrie XIII). Thanks to Christopher MacAvoy and Ben Stockermans who provided the music from the tropes published by Gregor & Taube. It is well to note that, while there is apparently no evidence that this trope was sung in the Reformation, similar tropes were maintained in the Lutheran use probably into the 18th century, and certainly received renewed attention in the 19th century by musicians such as Fr. Layriz. Well known among these usually rhymed translations is Kyrie fons bonitatis (now Kyrie II), or Kyrie Gott Vater, that is, Kyrie, God, Father in heaven above; also, the German trope for Kyrie magnae Deus potentiae (O Vater der Barmherzigkeit), which in some cantionales and chorale-books was appointed for Christmastide. On occasion the troped Kyrie paschalis (Kyrie Gott Schöpfer) is also found, appointed for Eastertide. It is with this tradition in mind that I am pleased to submit the trope of Kyrie Stelliferi Conditor, which is in my estimation one of the most interesting of the simpler Kyries in the Gregorian tradition. Set in the XI mode, it is not as jubilant as Lux et origo or as hopeful like Magnae Deus potentiae, but has a solemn character, which no doubt recommended it for feasts of the third class (i.e., Memorials), to which category it was eventually relegated. Yet due to its simplicity and haunting beauty, it is a good candidate for congregations interested in expanding their mass repertoire.

The text, or at very least, the title, appears to be inspired by a passage from Boethius beginning with the same words, of which an interesting translation by Geoffrey Chaucer is available. Here the mighty Maker of the wheel that beareth the stars is invoked by his suppliant creatures, that, He whose power is so manifest in the staggering vault of space with its countless stars and constellations, might have mercy on his lowly people. In view of this apparent majesty, He is rightly appealed to; in view of His visible, omnipotent creative power, He is rightly sought for provision. In Christ, Himself God, who ascended far above even these glorious external creatures, and is seated at the right hand of the Father, the supplications of the faithful are found to have a tangible object and sensible ear. Was He not incarnate, and did He not take flesh like ours, and did He not shed His blood and thereby atone for all mankind? And will He not therefore also be ready and willing to hear our prayer when we pray Have mercy? This is the culmination of the third set of tropes, in the place normally understood as relating to the Holy Spirit. Here, appropriately, is not some kind of description of the Spirit Himself, but an encapsulation of the work of the Spirit, the message that the Spirit speaks, viz., the Gospel of Christ. Here finally are comprehended the Word by which the Spirit calls, and the gifts of Christ, the Sacraments, by which the Spirit gathers, enlightens, and sanctifies the Church on earth and keeps her in the one true faith—the faith by which the faithful implore the Father for mercy on behalf of Christ, and are sure to be heard, for mercy in this life and in the one to come.

The music below has been slightly altered to normalize the syllables in each line. The arrangement provides for each troped verse to be followed by a Kyrie eleison or Christe eleison, so that there are nine troped verses and nine untroped verses. The final three troped Kyries utilize a more extended melody, whereas of the untroped Kyrie, only the final one the fuller or doubled melody, as would be the case also if sung without the troped verses.

1
a. Maker of the star-bearing heavens, /
Grant us Thy mercy, eleison. Kyrie…
b. Thee we worship, and quiet never /
Mouth, heart, and spirit, eleison. Kyrie…
c. All that was, is, and ever shall be /
Thou comprehendest, eleison. Kyrie…

2.
a. Receive with favor Thy people’s prayèrs; /
This we beseech Thee, eleison. Christe…
b. Thou at the Father’s right hand art seated, /
Our whole life ruling, eleison. Christe…
c. Wherefore, beholding Thy mighty powèr, /
Christ, we beseech Thee, eleison. Christe…

3.
a. Grace-bestowing Offspring of the Virgin, /
Deign to hear the pray’rs which we, Thy suppliants, /
Unceasing send Thee  / eleison. Kyrie…
b. Thou who by Thy holy blood restorest /
Man which perished by the fair temptation /
Of fruit forbidden, eleison. Kyrie…
c. Thou who feed’st the flock with heavn’ly wonders, /
Quick’ning all in Thee that seek refreshment /
Forgive Thy faithful, eleison. Kyrie…

Translation © 2012 Matthew Carver.

LATIN

1.
a. Stelliferi
conditor orbis,
digneris nostri
eleison: Kyrie eleison.
b. Profitemur
te ore, corde
indesinenter,
eleison; Kyrie eleison.
c. Praeteritum,
quodvis futurum
esse qui cernis,
eleison; Kyrie eleison.

2.
a. Servorum preces
exaudi clemens;
quaesumus, nostri
eleison; Christe eleison.
b. Patris ad dextram
residens, cuncta
gubernans, nostri
eleison; Christe eleison.
c. Qui ratione
potenti semper,
rogamus, Christe,
eleison; Christe eleison.

3.
a. Almificae virginis edite,
supplicantum precibus intende
jugibus tibi, eleison.
b. Qui instauras hominem vetiti
pereuntem dulcedine pomi
cruore sacro, eleison.
c. Qui cuncta refovendo donis
propriis gregem pascentia vescis,
plebis devotae eleison.

Der Herr unser Schöpfer / Geht hin die ihr gebenedeit

Here is my translation of the Bohemian Brethren closing hymns “Der Herr unser Schöpfer und Gott” and “Geht hin, die ihr gebenedeit” (P. Herbert, 1566). The Bohemian Brethren based this closing hymn on a local Trope found in several medieval missals, such as Mosburg, München, Engelberg, and Ratisbon. Based on the traditional dismissal formula of the Mass, “Ite, missa est,” this Trope, part of a series of such Tropes with suitable variations for the seasons and occasions, was sung after the Complend or final Collect, before the priest intoned the Ite missa est, though it seems to have come before the Benediction in the Bohemian use. It is unclear whether they retained both. The two hymns being placed together seem to indicate an alternation or variation according to season or occaison.  The Bohemian Brethren have two adaptations based on the common “Ite-Trope”: the first represents an inspired adaptation to Reformation usage by incorporating the words of the Aaronic Benediction and the Apostolic Benediction (the fourth stanza might therefore best be sung in lesser offices where the Epist. Bened. is appointed); the second follows more closely the idea of the Ite-Trope, though adapted to reflect a stronger Christology. A literal translation of the Latin goes: “Go ye blessed and elect, [upon] the way of peace; for your sake the sacrifice has been remitted to God the Father.” The 3-stanza correction of this adds in the margins these references: to stanza 1, line 4, Psalm 17b; to stanza 2, line 1, Deut. 28:6; Matt. 5b; Rom. 8a; Eph. 3a.

Note that the melody is taken from the first “Kyrie eleison” of the Kyrie Missa V, Deus magnae potentiae. Interestingly, a translation of the Troped Kyrie Missa V also exists in the same hymnal, and was borrowed by Layriz as a seasonal Kyrie for Christmastide.

THE LORD our God and Maker bless

And keep us ever with His grace;

And His kingdom multiply

With powèr from on High.

2. The Lord our Savior, God divine,

Now make His holy face to shine

With His gracious, saving light

To scatter sin’s dark night.

3. The Lord our God the Holy Ghost

Lift up upon His gathered host,

His sweet countenance, nor cease

To give us perfect peace.

4. The Father who hath giv’n us breath,

The Son who saved us by His death,

And the gracious Spirit bless

The Church in every place.

Translation © Matthew Carver, 2012.

GO FORTH, ye Christian people blest,

And saints elect in Jesus Christ;

Go forth in joy and peace today,

God guide your every way.

2. Blest shalt thou be when coming in,

And blest when going out again.

And thine every deed be blest

Through our Lord Jesus Christ.

3. The same our Savior, God and King

To our true fatherland us bring,

To whom all praise and glory be

For all eternity.

Translation © Matthew Carver, 2012.

GERMAN

1. Der Herr unser Schöpfer und Gott,der segne uns mit seiner Gnad,und behüt uns allzugleichvermehr sein liebes Reich.
2. Der Herr unser Gott und Heiland,laß über uns leuchten allsamtsein heiliges Angesichtsein Gnad und Heiles Licht.
3. Der Herr Gott, der Heilge Geist,erheb über uns allermeistsein Angesicht voller Gütund geb uns seinen Fried.
4. Uns segne der Herr unser Gott,uns segne der Sohn durch sein Tod,segne des Geists Gütigkeit,die ganze Christenheit. 

*** 

1. Geht hin, die ihr gebenedeit, und in Christo auserwählt seid,geht hin mit Freuden in Fried,Er richt all euer Tritt.
2. Gesegnet ist euer Ausgang,gesegnet ist euer Eingang,gesegnet all euer Tun,durch Christum Gottes Sohn.
3. Derselb unser Herr und Heilandführ uns ein ins recht Vaterland,zu Lob und Ehr seim namenin Ewigkeit, Amen.

LATIN

1a. Ite,Benedicti et electi,viam pacis;pro vobisDeo patri hostiamissa est.