The introit of the Eucharist at Easter Mass – Resurrexi – is a very original and evocative chant. This musical text, composed of some verses from Psalm 138, has no triumphal tone, such as perhaps one would expect, but it presents itself as a whispered, discreet and intimate dialogue between the risen Jesus and the Father: Resurrexi, et adhuc tecum sum, alleluia («I have risen, and I am always with you»). It almost seems like the Son, inhaling the divine breath, express all his amazement and his joy at being again with the Father, in the communion of his love. This awakening from death is the work of God, of his almighty hand: Posuisti super me manum tuam, alleluia (“You have laid your hand upon me, alleluia”). That hand had delivered Jesus to death, by that hand he was reawakened to life. The Gregorian melody, at this point, has a long note, which suggests the idea of a hug; he doesn’t experience betrayal or abandonment. All that remains is to proclaim the greatness of the divine work: Mirabilis facta est scientia tua, alleluia, alleluia (“Your wisdom is wonderful to me, alleluia, alleluia”). From the musical point of view, the dominant note of this piece is perfect calm, absolute serenity, the absence of every movement, in its slow tempo befitting a largo. Here Gregorian chant reaches its interpretative: no melodic exuberance, as we have said, but the attempt to translate the awakening of Jesus to life. The verse: Domine – and it is always the Son who addresses the Father – probasti me, et cognovisti me (“Lord, you have experienced and known me”) reminds us of how the Father experienced in his passion his beloved Son and knew his filial piety. Then there is one detail that we must not forget: the words of Jesus are expressed through the melody in the IV mode; a lean, reduced melody in extension (it revolves around a low E) with rare leaps towards the high A. The melody in the fourth mode is of a contemplative genre, and connotes passages crossed by a veil of sadness. Easter joy is one suffered joy, streaked with sweat and tears, but it is a joy, as T. De Chardin wrote «superior and deep, a powerful joy: the explosive joy of a life that has finally found an interminable space for expansion. Joy of endlessness”. The Church, with this extraordinary patrimony, is made a participant by Christ in this mysterious dialogue between him and the Father. Christ, in fact, is present to God not only with his flesh transfigured but also with our humanity assumed by him. In him we all, from now pm, are established in the pure source of love.

Commentary by b. Sandro Carotta, osb
Abbazia di Santa Maria – Praglia (Italy)

Translation by f. Mark Hargreaves, Prinknash Abbey