Last Holy Monday, we pointed out a link between the vespers antiphon of Palm Sunday and the sequence of Easter Sunday. On Palm Sunday, Christ Himself tells His disciple that after His resurrection, He will go before them into Galilee. Today, we hear Mary repeat these words to the apostles when she tells them about the resurrection.
Elsewhere, as well, we have mulled about the discrepancy between the Missal and the Gradual for Palm Sunday. Apparently, the first antiphon sung in the dry Mass for the blessing of the palms, Hosanna Filio David, has been printed with the interjection O in the vocative O Rex Israël, but the corresponding chant for this has, at least since the 1924 edition of the Liber usualis in modern notation, omitted the interjection. A result of the Gregorian restoration in the mid-19th century, driven by paleography, spearheaded by erudite ecclesiasts, this is an example of a rare, but not unobserved, case where the text of the Missal is at odds with the text of the Gradual.
It turns out that Easter Sunday features this same discrepancy as well. The Tridentine reforms saw a great reduction in the number of sequences in the Missal. Easter Sunday is one of the few that retained its sequence. And it retained its sequence with some changes. First, the direct object suos in praecedet suos in Galilaeam gave way to vos as in praecedet vos in Galilaeam. Second, the penultimate verse was removed. Third, Amen and Alleluia were added at the end. The first change is where we find the discrepancy. In 1896, Missal and Gradual were still in agreement, as can be seen in the chant below from the Graduale de Tempore et de Sanctis, printed by Pustet.
We discover that after the Gregorian restoration, vos reverted to suos, as can be seen in the 1908 Vatican edition of the Graduale Romanum
and in the 1961 Solesmes edition of the same.
The restoration of suos happened only in our official and approved chant books. The Missal retained vos until its very last edition prior to the Council.
However, only the Roman chant books for the universal Church ‘accepted’ the reversion. Orders continued to use the Tridentine modification, as we find in the 1950 Graduale iuxta usum Sacri Ordinis Praedicatorum.
But while the Missal eventually acquiesced to the omission of the interjection O, it has not yet come to the point where it would condescend to change vos back to suos. The nuance in the original suos favouring a general reckoning of who belongs to Christ might have the reason why it was modified to a more limited and specific pronoun. Anyone can claim to be of Christ, to be one of the suos, even rank heretics who adhere to false doctrines fabricated from their own private interpretations of the Bible. In contrast, vos can be easily construed, when sung in church during the Mass, by limited extension, as only referring to those who are present in church attending Catholic Mass, to the full exclusion of those who are not present because they are not in communion with Holy Mother Church.
Ut in omnibus laudetur Dominus.