I couldn't live with the shame! I have always wondered about the lyrics on that track. I could hear pieces of what the choir is singing. The name of the track and the scene of course point to a Catholic mass but I never bothered to find out what exactly the text was. I guess Williams really did not have in mind to use the complete lyrics for the track. In film music I have noticed that many composers do not utilize lyrics as a whole in their compositions but only parts that fit the music.
Williams chose Sanskrit for Episode I because of the qualities of the vowels in that language and used mainly words 'dreaded fight' from the section of 'Battle of the Trees' he had had translated. I don't know. A very astute observation, Incanus. However, he seems to have lifted random phrases from the requiem mass in no particular order, but I guess film composers are, quite rightly, more concerned with musical effect than grammar and syntax! That's not choral, but the first time "Dry Your Tears, Afrika" is heard in the film is in boca chiusa , so I'll add it to the list.
Lisbeth Scott actually says somethng in those cues, some words invented by herself according to the making-of. You've got it backward. Both groups also did it live on the Christmas special. Well, theoretically, a good choral composer should try to find a way to fit both lyrics and music so that the entonation of the words and the sentence matches the melodic line. In practice, there have been some great composers throughout history who didn't care about the lyrics. The actual sheet music is written for 4 voices and several divisi , split in 2 staves, both in G-clef.
I never saw the "making of", I'm going by what Williams said in an interview, where he stating Ms. Scott simply made variation sounds on vowels, and not saying any real words in a specific language. But we still seem to be on the same page. That's it! Which part, exactly, are you referring to? I think they sing together all the time in the OST version. You can post now and register later. If you have an account, sign in now to post with your account. Paste as plain text instead. Only 75 emoji are allowed. Display as a link instead. Clear editor. Upload or insert images from URL.
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Recommended Posts. Report post. Posted February 2, Share this post Link to post Share on other sites. I think they are in my liner notes, not sure. Laudamus te. Exsultate justi in Domino. Exsultate in Domino. Rectos decet ladatio. Quitollis Peccata mundi. Salvator Dominus Salvator mundi. Cantate ei. Canticum novum. Exsultate juste in Domino. Rectos Decet ladatio. Alleluia, Alleluia Alleluia, Alleluia Cantate ei. Cantate Canticum. Rectos De Cetladatio. What language is that? Posted February 3, He used Sanskrit for Duel of the Fates. Most of the time, though, he uses a wordless choir.
Alleluia Laetamini in domino et
Hook also had a wordless choir. John- who much prefers wordless choir. The excerpt Williams put into music goes like this: "Dry your tears, Afrika! Nevertheless, there are many dwellings in the Father's house, and for those whose heart is consumed by the Holy Spirit many ways of dying to themselves and of coming to the holy joy of the resurrection. The shedding of blood is not the only path. Yet the combat for the kingdom necessarily includes passing through a passion of love, which the spiritual masters have spoken of in excellent ways. And here their interior experiences meet, in the very diversity of mystical traditions, in the East as in the West.
They attest to the same path for the soul: per crucem ad lucem, and from this world to the Father, in the life-giving breath of the Spirit. Each of these spiritual masters has left us a message of joy. The Fathers of the East abound in testimonies about this joy in the Holy Spirit. Origen, for example, often describes the joy of the one who has intimate knowledge of Jesus: "His soul is then inundated with joy, like that of the old Simeon. In the temple which is the Church he embraces Jesus in his arms.
He enjoys the plenitude of salvation, holding Him in whom God reconciles the world to Himself. Augustine, St. Bernard, St.
LIBERA lyrics : "Exsultate"
Dominic, St. Ignatius Loyola, St. John of the Cross, St. Teresa of Avila, St. Francis de Sales and St. John Bosco. We would like to evoke more especially three figures that are still very attractive today for the Christian people as a whole. First of all, the poor man of Assisi, in whose footsteps numbers of Holy Year pilgrims are endeavoring to follow. Having left everything for the Lord, St.
Alleluja from Exultate Domino by W.A. MOZART| J.W. Pepper Sheet Music
Francis rediscovers through holy poverty something, so to speak, of the original blessedness, when the world came forth intact from the hands of the Creator. In the most extreme abnegation, half blind, he was able to chant the unforgettable Canticle of the Creatures, the praise of our brother the sun, of all nature, which had become transparent for him and like a pure mirror of God's glory.
He could even express joy at the arrival of "our sister bodily death": "Blessed are those who will be conformed to your most Holy will In more recent times, St. Therese of Lisieux shows us the courageous way of abandonment into the hands of God to whom she entrusts her littleness.
And yet it is not that she has no experience of the feeling of God's absence, a feeling which our century is harshly experiencing; "Sometimes it seems that the little bird to which she compared herself cannot believe that anything else exists except the clouds that envelop it This is the moment of perfect joy for the poor, weak little thing What happiness for it to remain there nevertheless, and to gaze at the invisible light that hides from its faith.
And then how could one fail to recall the luminous figure and example for our generation of Blessed Maximilian Kolbe, the authentic disciple of St. In the most tragic trials which have bloodied our age, he offered himself voluntarily to death in order to save an unknown brother, and the witnesses report that his interior peace, serenity and joy somehow transformed the place of suffering—which was usually like an image of hell—into the antechamber of eternal life, both for his unfortunate companions and for himself.
In the life of the Church's sons and daughters, this sharing in the joy of the Lord cannot be dissociated from the celebration of the Eucharistic mystery, at which they are nourished with His Body and Blood. For being thus sustained like travelers, on the road to eternity, they already receive sacramentally the first fruits of eschatological joy.
Situated in this perspective, the vast and profound joy infused already here below into the hearts of the truly faithful cannot but appear as "self-multiplying," just like the life and love of which it is a happy manifestation. Joy is the result of a human-divine communion, and aspires to a communion ever more universal. In no way can it encourage the person who enjoys it to have an attitude of preoccupation with self. Joy gives the heart a catholic openness to the world of people, at the same time that it wounds the heart with a longing for eternal bliss.
Among the fervent, joy deepens their awareness of being exiles, but it guards them from the temptation to desert the place of their combat for the coming of the kingdom. It makes them hasten actively towards the heavenly consummation of the nuptials of the Lamb. It is peacefully stretched between the moment of earthly toil and the peace of the eternal dwelling, in conformity with the Spirit's force of attraction: "If then, already here below, because we have received this pledge of the Spirit of sonship , we exclaim 'Abba, Father!
When all the members, like an immense flood, will burst forth in a hymn of exultation, glorifying Him who has raised them from the dead and given them eternal life? For if simple pledges, enveloping man on all sides, already make him exclaim 'Abba, Father,' what will the full grace of the Spirit not do when it is given to men by God? It will make us like Him and will accomplish the will of the Father, for it will make man to the image and likeness of God. In listening to this harmony of the many voices of the saints, have we forgotten the present condition of human society, apparently so little oriented towards things supernatural?
Have we overestimated the spiritual aspirations of the Christians of the present time? Have we limited our exhortation to a small number of wise and learned people? We cannot forget that the Gospel with its so simple splendor and complete content was first announced to the poor and the humble. If we have evoked this bright horizon of Christian joy it is in no way with the idea of discouraging any of you, dear brothers and sons and daughters, who feel your heart divided when God's call reaches you.
Quite the contrary; we feel that our joy, like yours, will only be complete if we look together, with full confidence, to Him "who leads us in our faith and brings it to perfection; for the sake of the joy which was still in the future, he endured the cross, disregarding the shamefulness of it, and from now on has taken his place at the right of God's throne. Think of the way he stood such opposition from sinners and then you will not give up for want of courage.
The invitation given by God the Father to share fully in the joy of Abraham, in the everlasting feast of the nuptials of the Lamb, is a universal convocation. Everyone, provided he makes himself attentive and available, can perceive this invitation in the depths of his heart, especially in this Holy Year when the Church opens more abundantly to all the riches of God's mercy. We cannot think of the People of God in an abstract way. Our gaze rests first of all on the world of children. As long as they find in the love of those close to them the security which they need, they have a capacity for welcoming, for wonderment, for confidence and for spontaneous giving.
They are apt subjects for Gospel joy. Whoever wishes to enter the kingdom of heaven, Jesus tells us, must first study children. We include also all those who are deeply involved in family, professional and social responsibility. The burden of their charges, in a fast-moving world, too often prevents them from enjoying daily joys. Nevertheless such joys do exist. The Holy Spirit wants to help these people rediscover these joys, to purify them, to share them. We think of the world of the suffering, we think of all those who have reached the evening of their lives. God's joy is knocking at the door of their physical and moral sufferings, not indeed with irony, but to achieve therein His paradoxical work of transfiguration.
Our heart and mind turn also to all those who live beyond the visible sphere of the People of God. By bringing their lives into harmony with the innermost appeal of their conscience, which is the echo of God's voice, they are on the road to joy. But the People of God cannot go forward without guides. These are the pastors, the theologians, the spiritual directors, the priests and those who collaborate with them in the animation of Christian communities.
Their mission is to help their brethren to take the paths of Gospel joy, in the midst of the realities which make up their lives and from which they cannot flee. Yes, it is the immense love of God which is summoning towards the heavenly City those who are coming in this Holy Year from the different points of the compass, whether they be near or still far off. And because all those who are summoned—all of us in fact—remain to some extent sinners, we must today cease to harden our hearts, in order to listen to the voice of the Lord and accept the offer of the great pardon, as Jeremiah announced it: "I will cleanse them of every sin they have committed against me; the sins by which they offended me and apostatized from me, all these I will forgive.
And Jerusalem shall be my theme of joy, my honor and my boast before all the nations of the earth. It is rather a setting out, an advancement in true freedom and in joy. It is the response to an invitation coming from Him—an invitation that is loving, respectful and pressing at the same time: "Come to me, all you who labor and are overburdened, and I will give you rest.
Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls! In fact, what burden is more crushing than that of sin? What distress more lonely than that of the prodigal son, described by the evangelist Saint Luke? On the other hand, what meeting is more overwhelming than that of the Father, patient and merciful, and the son returned to life?
Thus, by its invitation to return to the Father by repentance, the Holy Year—a promise of jubilation for all the people—is also a call to rediscover the meaning and the practice of the sacrament of Reconciliation. Following the line of the best spiritual tradition, we remind the faithful and their pastors that the confessing of grave sins is necessary and that frequent confession remains a privileged source of holiness, peace and joy. Without detracting from the fervor of our message to the whole of the People of God, we wish to take the time to address ourself at greater length to the world of the young.
We do so with special hope. If in fact the Church, regenerated by the Holy Spirit, in a certain sense constitutes the true youth of the world, as long as she remains faithful to her being and to her mission, how could she fail spontaneously and preferably to recognize herself in those who feel themselves to be the bearers of life and hope and of the task of ensuring that there will be a tomorrow for the history of today?
And vice versa, how can those who in every period of this history more intensely experience in themselves the impetus of life, the expectation of hope for the future, the need for true renewal, not be secretly in harmony with a Church animated by the Spirit of Christ? How could they not expect from the Church the revelation of her secret of permanent youth, and therefore the joy of their own youth?
We think that in fact such a correspondence exists, not always visibly, but certainly deep down, despite many accidental contradictions. This is why, in this Exhortation on Christian Joy, our mind and heart urge us to turn very decisively to the young people of today. We do so in the name of Christ and of His Church which, despite her human failings, He wishes to be "glorious, with no speck or wrinkle or anything like that, but holy and faultless. In doing so we are not giving way to a sentimental cult of youth. Considered only from the viewpoint of age, youth is a short-lived thing.
The excessive attention that is given to it quickly becomes nostalgic or ridiculous. But this is not true in what concerns the spiritual meaning of this moment of grace: youth lived in the proper way. What catches our attention is essentially the correspondence between the soaring impulse of a being which is naturally receptive to the appeals and demands of his high destiny as a person, and the dynamism of the Holy Spirit, from whom the Church ceaselessly receives her own youthfulness, her substantial fidelity to herself and, at the heart of this faithfulness, her living creativity.
It is a correspondence which is transitory and threatened, yes, but still full of meaning and rich in generous promises. From the encounter between the human being which, for a few decisive years, has youth at his command, and the Church in her permanent spiritual youthfulness, there necessarily arises, on both sides, a joy of high quality and a fruitful promise.
The Church, as the People of God on pilgrimage towards the future kingdom, must be able to perpetuate herself, and therefore renew herself down succeeding human generations. For her this is a condition for fruitfulness, and even simply for life itself. It is therefore necessary that at each moment of her history the rising generation should in some way fulfill the hope of the preceding generations, the very hope of the Church, which is to transmit without end the gift of God, the Truth and the Life.
This is why in every generation young Christians justly ratify, with full consciousness and unconditionally, the covenant entered into by them in the sacrament of Baptism and reinforced in the sacrament of Confirmation. In this regard our age of profound change is not without grave difficulties for the Church.
We who have, together with the whole College of Bishops, "anxiety for all the churches" 63 and preoccupation for their immediate future, are well aware of this. But at the same time, being supported by faith and hope which does not disappoint us, 64 we are sure that grace will not fail the Christian people, and we hope that they themselves will not fail grace, or reject—as some today are gravely tempted to do—the inheritance of truth and holiness handed down to this decisive moment in the history of the world.
And this is the point—we think that we have every reason to have confidence in Christian youth: youth will not fail the Church if within the Church there are enough older people able to understand it, to love it, to guide it and to open up to it a future by passing on to it with complete fidelity the Truth which endures. Then new workers, resolute and fervent, will in their turn enter upon spiritual and apostolic work in the fields which are white and ready for the harvest. Then the sower and the reaper will share the same joy of the kingdom. It seems to us in fact that the present world crisis, which is marked by a great confusion among many young people, partly betrays a senile and definitely out-of-date aspect of a commercial, hedonistic and materialistic civilization which is still trying to present itself as the gateway to the future.
Even in its very excesses, the instinctive reaction of many young people against this illusion takes on a certain importance. This generation is waiting for something else. Having suddenly been deprived of protective traditions, then bitterly deceived by the vanity and spiritual vacuum of false novelties, atheistic ideologies and certain deleterious forms of mysticism, will not this generation come to discover or rediscover the sure and unalterable newness of the divine mystery revealed in Jesus Christ?
Has not He, in the splendid words of Saint Irenaeus, "brought all newness by bringing His own person"? And this is why we are pleased to dedicate more expressly to you, the young Christians of the present day, the promise of the Church of tomorrow, this celebration of spiritual joy. We cordially urge you to be attentive to the inner appeals which come to you.
We urge you to raise up your eyes, your hearts, your fresh energies, to the heights, to accept the effort of the soul's yearnings. And we wish to give you this assurance: however debilitating the prejudice diffused everywhere today, of the human spirit's inability to discover permanent and life-giving Truth, equally profound and liberating is the joy of divine Truth finally recognized in the Church: gaudium de Veritate.
It gives itself to those who love it enough to seek it tenaciously. By disposing yourselves to accept it and to communicate it, you will ensure together your own fulfillment in Christ and the next historical stage of the People of God. The Holy Year with its pilgrimage forms a natural part in this journey of the whole People of God. The grace of the Jubilee is in fact obtained at the cost of setting out and of a journey towards God, in faith, hope and love. By varying the means and the times of this Jubilee, we have wished to make it easier for everyone.
The essential element remains the inner decision to respond to the call of the Spirit, in a personal manner, as a disciple of Jesus, as a child of the Catholic and Apostolic Church and according to the intention of this Church. The remainder is in the order of signs and means. Yes, the desired pilgrimage is, for the People of God as a whole, and for each individual within it, a movement, a Passover, that is to say, a journey to the inner place where the Father, the Son and the Holy Spirit welcome one into their own intimacy and divine unity: "If anyone loves me Was it not an inner renewal of this kind that the recent Council fundamentally desired?
One must also recognize a prophetic intuition on the part of our predecessor John XXIII, who envisaged a kind of new Pentecost as a fruit of the Council. Not that Pentecost has ever ceased to be an actuality during the whole history of the Church, but so great are the needs and the perils of the present age, so vast the horizon of mankind drawn towards world coexistence and powerless to achieve it, that there is no salvation for it except in a new outpouring of the gift of God. Let Him then come, the Creating Spirit, to renew the face of the earth!
In this Holy Year, we have invited you to make, either materially or in spirit and intention, a pilgrimage to Rome, that is, to the heart of the Catholic Church. But obviously Rome does not constitute the goal of our pilgrimage in time. No holy city here below constitutes this goal. This goal is hidden beyond this world, in the heart of God's mystery which is still invisible to us. For it is in faith that we journey, not in clear vision, and what we shall be has not yet been manifested.
The New Jerusalem of which we are already citizens and sons and daughters, 71 comes down from above, from God. Of this only lasting city we have not yet contemplated the splendor, except as in a mirror and in a confused way, by holding fast to the prophetic word. But already we are its citizens, or we are invited to become so; every spiritual pilgrimage receives its interior meaning from this ultimate destination. And so it was with the Jerusalem praised by the psalmists.
Jesus Himself and Mary His Mother sang on earth as they went up to Jerusalem the canticles of Zion: "perfection of beauty," "joy to the whole world. And so it is with Rome where the holy Apostles Peter and Paul gave with their blood their final witness. The vocation of Rome is of apostolic origin, and the ministry which it is our lot to exercise here is a service for the benefit of the entire Church and of mankind. But it is an irreplaceable service, because it has pleased the Wisdom of God to place the Rome of Peter and Paul, so to speak, on the road that leads to the eternal City, by the fact that Wisdom chose to confide to Peter—who unifies in himself the College of Bishops—the keys of the kingdom of heaven.
What remains here, not through the effect of man's will but through the free and merciful benevolence of the Father and the son and the Holy Spirit, is the soliditas Petri, such as our predecessor Saint Leo the Great extolled in unforgettable terms: "Saint Peter does not cease to preside over his See, and preserves an endless sharing with the Sovereign Priest. The firmness that he received from the Rock which is Christ, he himself, having become the Rock, transmits it equally to his successors too; and wherever there appears a certain firmness, there is manifested without doubt the strength of the Pastor Thus there is, in full vigor and life, in the Prince of the Apostles, this love of God and of men which has been daunted neither by the confinement of prison, nor chains, nor the pressures of the crowd nor the threats of kings; and the same is true of his invincible faith, which has not wavered in the combat or grown lukewarm in victory.
It is always our wish, but still more in this Catholic celebration of the Holy Year, that you may experience with us, both in Rome and in every Church conscious of the duty of being in harmony with the authentic tradition preserved in Rome, 74 "how good, how delightful it is for all to live together like brothers.
A common joy, truly supernatural, a gift of the Spirit of unity and love, which is not possible in truth except where the preaching of the faith is accepted in its entirety, according to the apostolic norm. For then although this faith "is spread throughout the world the Catholic Church guards it carefully, as if it dwelt in a single home, and she believes it unanimously, as if it had but a single soul and a single heart; and in perfect accord she preaches it, teaches it and transmits it, as though it had only one mouth.
This "single home," this single "heart" and "soul," this "one mouth" are indispensable to the Church and to humanity in its entirety, so that there may be raised permanently here below, in unison with the Jerusalem above, the new canticle, the hymn of divine joy. And this is the reason why we ourself must render witness humbly, patiently and perseveringly—even though it be amid the incomprehension of many—to the charge received from the Lord, that of leading the flock and of confirming our brethren.
In the middle of this Holy Year we have considered it fidelity to the inspirations of the Holy Spirit to ask Christians thus to return to the sources of joy. Beloved brethren and sons and daughters, is it not normal that joy should dwell in us, when our hearts contemplate or rediscover, in faith, the fundamental and simple reasons for joy? God has so loved the world that He gave His only begotten Son; through His Spirit, God's presence does not cease to enfold us with His tenderness and to fill us with His life; and we are journeying towards the blessed transfiguration of our life in the path of the resurrection of Jesus.
Yes, it would be very strange if this Good News, which evokes the alleluia of the Church, did not give us the look of those who are saved. The joy of being Christian, of being united with the Church, of being "in Christ," and in the state of grace with God, is truly able to fill the human heart. Is it not this profound exultation that gives an overwhelming accent to the Memorial of Pascal: "Joy, joy, joy, tears of joy"?
And near to us, how many writers there are who know how to express in a new form—we are thinking, for example, of Georges Bernanos—this evangelical joy of the humble which shines forth everywhere in the world and which speaks of God's silence! Joy always springs from a certain outlook on man and on God.
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May you attain this good quality which is in your brother's soul, and this divine presence so close to the human heart! Let the agitated members of various groups therefore reject the excesses of systematic and destructive criticism! Without departing from a realistic viewpoint, let Christian communities become centers of optimism where all the members resolutely endeavor to perceive the positive aspect of people and events. There is no limit to love's forbearance, to its trust, its hope, its power to endure. The attainment of such an outlook is not just a matter of psychology.
It is also a fruit of the Holy Spirit. This Spirit, who dwells fully in the person of Jesus, made Him during His earthly life so alert to the joys of daily life, so tactful and persuasive for putting sinners back on the road to a new youth of heart and mind! It is this same Spirit who animated the Blessed Virgin and each of the saints. It is this same Spirit who still today gives to so many Christians the joy of living day by day their particular vocation, in the peace and hope which surpass setbacks and sufferings.
It is the Spirit of Pentecost who today leads very many followers of Christ along the paths of prayer, in the cheerfulness of filial praise, towards the humble and joyous service of the disinherited and of those on the margins of society.
For joy cannot be dissociated from sharing. In God Himself, all is joy because all is giving. This positive outlook on people and things, the fruit of an enlightened human spirit and the fruit of the Holy Spirit, finds in Christians a privileged place of replenishment: the celebration of the Paschal Mystery of Jesus. In His passion, death and resurrection, Christ summarizes the history of each man and of all men, with their weight of sufferings and sins, with their capacities for progress and holiness.
This is why our last word in this exhortation is a pressing appeal to all the leaders and animators of the Christian communities: let them not be afraid to insist time and time again on the need for baptized Christians to be faithful to the Sunday celebration, in joy, of the Eucharist. How could they neglect this encounter, this banquet which Christ prepares for us in His love? Let participation in this celebration be at the same time very dignified and festive!
It is the crucified and glorious Christ who passes among His disciples to bring them together into the renewal of His resurrection. This is the culmination here below of the alliance of love between God and His people: the sign and source of Christian joy, the preparation for the eternal feast. May the Father and the Son and the Holy Spirit draw you to it!
And on our part we bless you with all our heart. Apostolic Exhortation, Paterna cum benevolentia, A. Funk, I, Tubingen, , p. Paul VI Apostolic Exhortations. Rejoice in the Lord always; the Lord is near to all who call upon Him in truth! The need for joy in all people's hearts Christian joy could not be properly praised if one were to remain indifferent to the outward and inward witness that God the Creator renders to Himself in the midst of His creation: "And God saw that it was good. Announcement of Christian joy in the Old Testament In essence, Christian joy is the spiritual sharing in the unfathomable joy, both divine and human, which is in the heart of Jesus Christ glorified.
Joy according to the New Testament Through the course of many centuries and in the midst of most terrible trials, these promises wonderfully sustained the mystical hope of ancient Israel. Joy in the hearts of the saints Dear brothers and sons and daughters, such is the joyful hope drawn from the very sources of God's Word.