Tempus Paschale: Ad Vesperas: Nicetas de Remesiana? saec. V: notanda

Ad cenam Agni próvidi, (1)

stolis salútis cándidi,

post tránsitum maris Rubri

Christo canámus príncipi.

Cuius corpus sanctíssimum (2)

in ara crucis tórridum,

sed et cruórem róseum

gustándo, Deo vívimus.

Protécti paschæ véspero (3)

a devastánte ángelo,

de Pharaónis áspero

sumus erépti império.

Iam pascha nostrum Christus est, (4)

agnus occísus ínnocens;

sinceritátis ázyma

qui carnem suam óbtulit.

O vera, digna hóstia, (5)

per quam frangúntur tártara,

captíva plebs redímitur,

reddúntur vitæ præmia!

Consúrgit Christus túmulo, (6)

victor redit de bárathro,

tyránnum trudens vínculo

et paradísum réserans.

Esto perénne méntibus

paschále, Iesu, gáudium

et nos renátos grátiæ

tuis triúmphis ággrega.

Iesu, tibi sit glória,

qui morte victa prænites,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

NB: Fr Byrnes’s text differs slightly from the modern text.

1.  Byrnes: "At the supper of the Lamb, prepared and clothed in white robes after the passage of the Red Sea, let us sing to  Christ the King." This hymn makes reference to the ancient custom of admitting the catechumens (i.e., the unbaptized converts) to the sacraments of baptism and Holy Eucharist. Baptism was conferred on Holy Saturday, and Holy Communion was received for the first time at Mass on Easter morning. The hymn is best interpreted in the mouths of the neophytes, i.e., the newly baptized. Ad can am, etc. The ad has the sense of apud. The cena Agni is the Eucharistic table. "The Lamb" frequently stands for "Christ." Here it is used in comparing our Lord with the paschal lamb of the Old Testament, which was a figure of the Eucharist. The adjective providi is nominative plural agreeing with nos understood, the subject of canamus. The sense of the line is that the neophytes are prepared (providi) by baptism or the Holy Eucharist.  Stolis albis, ete. After baptism the neophytes were clothed in white robes, or stoles. Originally these robes were long, flowing garments and were worn by the neophytes at services from Holy Saturday till the following Saturday or Sunday. Hence, in liturgical language, Low Sunday is called Dominica in albis (depositis), the Sunday on which the neophytes appeared for the first time at service without their baptismal robes. In our present ritual, the substitute for the baptismal robe is the small white cloth which the priest places on the head of the baptized shortly after the pouring of the water. Post lransitum, etc. The Red Sea was a figure of baptism. "All in Moses were baptized, in the cloud, and in the sea" (I Cor.10:2). The Israelites. under the guidance of Moses (himself a figure of Christ). received baptism in figure by their passage through the Red Sea (Exod. 14:21-31). Hence the sense of this line is simply: "having been baptized." Christo canamus, etc. After their miraculous passage through the Red Sea, the Israelites sang what is now called the Canticle of Moses (Exod. 15: 1-19), in gratitude for God's goodness. Likewise the neophytes, after their baptism. would sing their thanks to Christ their Redeemer, "who hath delivered us from the power of darkness" (Col. 1:13).

2. "His most holy body (was) offered on the altar of the Cross; by tasting of His roseate blood we live unto God." Cujus for ejus, a medieval usage. Torridum (est) (literally, burned, scorched). offered in sacrifice. The word may have been chosen deliberately because the paschal lamb, the figure of Christ. was by precept to be "roasted at the fire" (Exod. 12:9). Cruore roseo, etc. Reference to Holy Communion which the neophytes were to receive for the first time. Neale has an interesting note on the use of roseo. "The poet would tell us that, though one drop of our Lord's Blood was sufficient to redeem the world, out of the greatness of His love He would shed all. As everyone knows. the last drainings of life-blood are not crimson but roseate" Vivimus, "He that eateth My flesh and drinketh My blood, abideth in Me and I in him" (John 6:57).

3. "They were protected on the eve of the Pasch from the destroying angel; they were delivered from the cruel yoke of Pharaoh." Reference again is to the Israelites of old. They were protected on the eve of the Pasch (i.e., Passover) from death at the hands of the destroying angel by the blood of the paschal lamb sprinkled on their door-posts (Exod., chap. 12). Also they were delivered from the bondage of the Egyptian King (Exod., chap. 14). The poet would imply (d. next stanza) that what was done for the Israelites in a figurative and temporal way. is now done for the neophytes in a real and eternal way by Christ. The blood of the paschal lamb was a shadow of the precious blood. by the merits of which we are saved from eternal death and freed from the eternal yoke of Satan.

4. "Now our Pasch is Christ. who is the immolated Lamb; His flesh is offered as the unleavened bread of sincerity." Pascha. "For Christ our Pasch is sacrificed" (1 Cor. 5:7). Agnus. "The Lamb that was slain" (Apoc. 5: 12). Azyma. Part of the ceremonial of the Jewish Passover prescribed the eating of only unleavened bread. Ordinarily this expression is taken to symbolize sincerity. truth, moral integrity. "Let us feast ... with the unleavened bread of sincerity and truth" (1 Cor. 5:8). In this hymn. however. it seems to symbolize the reality of the flesh of Christ. "The true bread from heaven" (John 6:32).

5. "0 truly worthy Host, by whom hell was broken, a captive people freed, and the rewards of life restored." Hostia. "Christ ... hath loved us and hath delivered Himself for us, an oblation and sacrifice (hostiam) to God for an odor of sweetness" (Eph. 5:2). Tortora, the power acquired by Satan over the human race through Adam's fall was broken by Christ. Plebs, all mankind. "By whom a man is over-come, of the same also is he made the slave" (2 Pet. 2: 10). Vitae, heaven, opened again by Christ, whose redemption blotted out "the handwriting of the decree that was against us" (Col. 2: 14).

6. "Christ rises from the tomb. He returns a victor from hell, thrusting the tyrant into chains, and opening paradise." Victor. "Thanks be to God, who hath given us the victory through our Lord Jesus Christ" (I Cor. 15:57). Barathro, i.e., inferno, hell. Paradisium. "And the Lord sent him (Adam) out of the paradise of pleasure" (Gen. 3:23). Closed against us by the sin of the first Adam. heaven is reopened to us by the redemption of the second Adam (d. I Cor. 15:22).  

Looking forward to the banquet of the Lamb, vested in white robes of salvation, after the crossing of the Red Sea, we sing to Christ the King. Whose most holy body tortured on the altar of the cross, but by tasting his rosy blood we live to God.  On Easter eve we are protected from the devastating angel, rescued from the harsh rule of Pharaoh. Now Christ our Passover, the innocent Lamb is slain, his flesh, the unleavened bread of sincerity, is offered  up. O true and worthy sacrifice, by whom the powers of hell are broken, the captive people redeemed, the rewards of life are given.  Christ rises from the tomb, the Victor returns from hell,  thrusting the tyrant into chains. Be, O Jesus to our souls forever our paschal joy, gather those reborn by grace to your victory. O Jesus, to you be glory, shining by your victory over death, with the Father and loving Spirit,  in eternal ages. Amen.