Letter of Pope Benedict to the Pontifical Institute of Sacred Music

"The Glory of God and the Sanctification of the Faithful"

To the Venerable Brother

Cardinal Zenon Grocholewski

Grand Chancellor of the Pontifical Institute of Sacred Music

One hundred years have gone by since my holy predecessor Pius X founded the Higher School of Sacred Music, elevated to Pontifical Institute after twenty years by Pope Pius XI. This important event is a reason for joy for all the cultivators of sacred music, but more in general for all those, beginning of course with the pastors of the Church, who give weight to the importance of the Liturgy, of which sacred singing is an integral part (cf. Ecumenical Vatican Council II, Constitution "Sacrosanctum Concilium," No. 112). Hence, I am particularly happy to express my sincere congratulations for this event and to formulate to you, venerable brother, to the director and to all the community of the Pontifical Institute of Sacred Music my cordial wishes.

This institute, which depends on the Holy See, forms part of the singular academic reality constituted by the Pontifical Roman Universities. In a special way, it is linked to the St. Anselm Athenaeum and to the Benedictine Order, as attested also by the fact that its didactic headquarters are located, since 1983, in the abbey of St. Jerome in Urbe, whereas the legal and historical headquarters continue to be in Sant'Apollinare. On celebrating the centenary, my thought goes to all those -- and only the Lord knows them perfectly -- who cooperated in some way in the activity of the Higher School, before and after the Pontifical Institute of Sacred Music: from the Superiors who succeeded one another in its direction, to the illustrious professors, to the generations of pupils. Added to the thanksgiving to God for the many gifts granted is the recognition of all that each one has given the Church, cultivating musical art at the service of divine worship.

To understand clearly the identity and mission of the Pontifical Institute of Sacred Music, it is opportune to recall that Pope Saint Pius X founded it eight years after having issued the Motu Proprio Tra le sollecitudini, of Nov. 22, 1903, with which he carried out a profound reform in the field of sacred music, returning to the great tradition of the Church against the influences exercised by profane music, especially operatic. This masterful intervention needed, for its realization in the universal Church, a center of study and teaching that could transmit, in a faithful and qualified way, the lines indicated by the Supreme Pontiff, in keeping with the authentic and glorious tradition that goes back to St. Gregory the Great. Hence, in the span of the last one hundred years, this institution has assimilated, elaborated and transmitted the doctrinal and pastoral contents of the Pontifical Documents, as well as of Vatican Council II, concerning sacred music, so that they can illumine and guide the work of composers, of chapel maestros, of liturgists, of musicians and of all formators in this field.

In this connection, I wish to highlight a fundamental aspect that is particularly dear to me: how the essential continuity of the teaching on sacred music in the Liturgy has been perceived since St. Pius X up til today, despite the natural evolution. In particular, the Pontiffs Paul VI and John Paul II, in the light of the conciliar constitution "Sacrosanctum Concilium," wished to reaffirm the end of sacred music, namely, "the glory of God and the sanctification of the faithful" (No. 112), and the fundamental criteria of Tradition, which I limit myself to recall: the sense of prayer, of dignity and of beauty; the full adherence to the texts and to the liturgical gestures; the involvement of the assembly and, finally, the legitimate adaptation to the local culture, preserving at the same time the universality of the language; the primacy of Gregorian chant, as supreme model of sacred music, and the wise appreciation of the other expressive forms which form part of the historical-liturgical patrimony of the Church, especially but not only, polyphony; the importance of the "schola cantorum," in particular in the cathedral churches. They are important criteria, which must be considered carefully also today.

At times, in fact, these elements, which are found in "Sacrosanctum Concilium," such as, in fact, the value of the great ecclesial patrimony of sacred music or the universality that is characteristic of Gregorian chant, were considered expressions of a conception that responded to a past to be overcome and neglected, because it limited the liberty and creativity of the individual and the communities. However, we must always ask ourselves again: Who is the authentic subject of the liturgy? The answer is simple: the Church. Not the individual or the group that celebrates the liturgy, it is first of all the action of God through the Church, which has her history, her rich tradition and her creativity.

The liturgy, and consequently sacred music, "lives from a correct and constant relation between healthy 'traditio' and legitimate 'progressio,'" keeping very present that these two concepts -- that the conciliar Fathers clearly underscore -- integrate mutually because "tradition is a living reality that, because of this, includes in itself the principle of development, of progress" (Address to the Pontifical Liturgical Institute, May 6, 2011).

All this, venerable Brother, forms, so to speak, the "daily bread" of the life and work of the Pontifical Institute of Sacred Music. On the basis of these solid and sure elements, to which are added an age-old experience, I encouraged you to carry on with renewed impetus and commitment your service in the professional formation of the students, so that they acquire a serious and profound competency in the different disciplines of sacred music. Thus, this Pontifical Institute will continue to offer a valid contribution for the formation, in this field, of the pastors and lay faithful in the different particular Churches, fostering also an adequate discernment of the quality of the musical compositions used in liturgical celebrations. For these important ends you can count on my constant solicitude, supported by a particular remembrance in prayer, which a entrust to the heavenly intercession of the Blessed Virgin Mary and of Saint Cecilia, while wishing copious fruits from the centenary celebrations, I impart from my heart to you, to the director, to the professors, to the staff and to all the pupils of the Institute a special Apostolic Blessing.

In the Vatican, May 13, 2011

BENEDICTUS PP. XVI

[Translation by ZENIT]

A Call for Tra le sollecitudini 2.0

From Jeffrey Tucker at The Chant Cafe...

Fr. Mark Kirby offers a bracing report from Italy and a solid rationale for a new encyclical on sacred music, one that directly addresses the reformed liturgy. Everything that follows is from Fr. Kirby; I did not put it in blockquotes.
-------------------------------

The Primacy of Gregorian Chant

The Holy Father's Letter to the Pontifical Institute of Sacred Music (13-5-11) has prompted me to share with the readers of Vultus Christi some of my own impressions of Sacred Music here in Italy. I write, of course, out of my own very limited experience here over the past ten days. The Holy Father writes:

I wish to highlight a fundamental aspect that is particularly dear to me: how the essential continuity of the teaching on sacred music in the Liturgy has been perceived since St. Pius X up til today, despite the natural evolution. In particular, the Pontiffs Paul VI and John Paul II, in the light of the conciliar constitution "Sacrosanctum Concilium," wished to reaffirm the end of sacred music, namely, "the glory of God and the sanctification of the faithful" (No. 112), and the fundamental criteria of Tradition, which I limit myself to recall: the sense of prayer, of dignity and of beauty; the full adherence to the texts and to the liturgical gestures; the involvement of the assembly and, finally, the legitimate adaptation to the local culture, preserving at the same time the universality of the language; the primacy of Gregorian chant, as supreme model of sacred music, and the wise appreciation of the other expressive forms which form part of the historical-liturgical patrimony of the Church, especially but not only, polyphony; the importance of the "schola cantorum," in particular in the cathedral churches. They are important criteria, which must be considered carefully also today.

At times, in fact, these elements, which are found in "Sacrosanctum Concilium," such as, in fact, the value of the great ecclesial patrimony of sacred music or the universality that is characteristic of Gregorian chant, were considered expressions of a conception that responded to a past to be overcome and neglected, because it limited the liberty and creativity of the individual and the communities. However, we must always ask ourselves again: Who is the authentic subject of the liturgy? The answer is simple: the Church. Not the individual or the group that celebrates the liturgy, it is first of all the action of God through the Church, which has her history, her rich tradition and her creativity.

The liturgy, and consequently sacred music, "lives from a correct and constant relation between healthy 'traditio' and legitimate 'progressio,'" keeping very present that these two concepts -- that the conciliar Fathers clearly underscore -- integrate mutually because "tradition is a living reality that, because of this, includes in itself the principle of development, of progress" (Address to the Pontifical Liturgical Institute, May 6, 2011).

The Mass at San Giuliano Park

A model of what the Second Vatican Council intended was given at the Mass celebrated by the Holy Father on 8 May 2011 in San Giuliano Park on the occasion on his recent visit to Venice. To my edification and delight a schola cantorum sang the complete Proper of the Mass in Gregorian Chant, while the vast crowd of the faithful alternated the Paschaltide Ordinary (Mass I) Lux et Origo with the choir. The organizers of this celebratIon are to be commended and congratulated.

The Beatification Mass in Faicchio

The Mass of Beatification of the Venerable Servant of God Mother Maria Serafina del Sacro Cuore on 28 May 2011 gave me a firsthand experience of what appears to be the norm in most of Italy. As Dom Samuel Weber, O.S.B. is fond of saying, "I'm just reporting."

The Proper of the Mass was completely ignored. The Introit, Offertory, and Communion were replaced by songs composed in the popular style. While these pieces were not entirely devoid of scriptural and theological content they were not "the Mass" itself. Consequently, the faithful were not singing the Mass; they were, rather, singing at Mass.

This, of course, deprives the faithful of the richness of the liturgy itself and, at the same time, deprives the celebrant of the very texts out of which the Church would have him preach the homily.

Low Mass With Hymns

The celebrant of the Mass of Beatification was His Eminence, Angelo Cardinal Amato, Prefect of the Congregation for the Causes of Saints. His Eminence has a fine singing voice. He chose, nonetheless, to speak nearly all those parts of the Mass that, in so solemn and festive occasion, ought to be sung. To my dismay, HIs Eminence recited in a spoken tone of voice even the Preface of the Mass, the most lyrical and solemn element of the Liturgy of the Eucharist, one that, by its very nature cries out to be sung.

The end result was an anomaly: on this most festive occasion there was, in effect, nothing more than a Low Mass with a sung Ordinary (Mass VIII) De Angelis and with hymns. Very disappointing.

Feast of San Marcellino in Piedimonte Matese

On the morning of 2 June 2011, it was again His Eminence, Angelo Cardinal Amato who celebrated a Pontifical Mass in the glorious baroque Church of San Marcellino in Piedimonte Matese.

A deacon, vested in a splendid red dalmatic and surrounded by a magnificent baroque decor read the Gospel in a spoken tone of voice that rendered it banal. The Gospel could have been, and should have been chanted.

Again, absolutely nothing of the Proper of the Mass was sung. The Ordinary was sung in Italian, using a rather sentimental popular setting of the Gloria with a refrain. The Creed was recited: very disappointing on an occasion when the sung Creed would have been marvelously expressive of the faith of the Church and of her martyrs through the ages.

Again, His Eminence recited in a spoken tone of voice all of the parts belong to the celebrant. This was acutely disappointing, given both his ability to sing, and the solemnity of the occasion. And again, the end result was a Low Mass with a sung Ordinary in Italian and popular hymns.

In the Local Parish

We Southern Italians love to sing, and sing we do! The faithful are deprived, nonetheless, of the authentic chants of the Church. Since my arrival here, not once have I heard the Proper of the Mass (even recited) nor anything even remotely related to it.

The Ordinary of the Mass is trivialized by settings in Italian that are sentimental and that have no organic continuity with the musical tradition of the Church. Not once have I heard a priest sing the orations or the Preface of the Mass and this in a culture where to sing is to love, and to love is to sing.

Usquequo Domine

The Motu Proprio of Pope Saint Pius X, Tra le sollecitudini (22 November 1903) has yet to be implemented. In fact, it continues to be transgressed widely and habitually. In conclusion, allow me to say that the situation is, if possible, even worse in the United States. Usquequo Domine?

Remedy? A New "Tra le sollecitudini"?

Would it not be opportune for the Holy Father to issue a Motu Proprio with, if you will pardon the expression, some teeth in it? Such a document might give to the following the force of law:

1. The distinction between a Missa Recitata and a Missa Cantata is to be clarified, restored, and implemented. At every Missa Cantata, the priest celebrant is obliged to sing the salutations and dialogical elements, the orations, the Preface, the Per Ipsum, the Pater Noster, the LIbera nos, the Blessing, and the Dismissal.

2. At every Missa Cantata, the Gospel is to be cantillated according to the traditional tones provided in the Graduale Romanum and in the Missal. It is moreover fitting and praiseworthy that the First Lesson and Epistle also be cantillated according to the tones provided in the same books.

3. The response to the Prayers of the Faithful will be one of those given in the last edition of the Missale Romanum, even when the intentions themselves are cantillated in the vernacular.

4. The Ordinary of the Mass, including the Credo, is to be sung in Latin and in Gregorian Chant as given in the Kyriale of the Graduale Romanum, or in suitable polyphonic settings.

5. The Proper of the Mass, including the Offertorium, is no longer an optional element, nor may it be replaced by any other chant or song. It may be sung in Latin as given in the Graduale Romanum, or in the vernacular, provided that the melodies used for vernacular text are derived from the corresponding Gregorian Chant and preserve its modal character.

6. At the Missa Recitata, the Proper of the Mass must be recited. The Offertorium is to be restored to the Missale Romanum and to all the vernacular editions thereof.

7. The Gradual Chant and the Alleluia are to be included in future editions of the Missale Romanum and the Lectionary, both in Latin and in the vernaculars, and are to be presented henceforth as legitimate and praiseworthy alternatives to the Responsorial Psalm and Alleluia of the current Lectionary.

P.S. Some will, of course, object that not every priest is capable of singing the parts of the Mass that belong to him. A curious objection. I distinctly remember that in the former dispensation, when the stipend for High Mass was significantly more than the stipend for a Low Mass, priests seem to have had no difficulty in singing their parts, even when their vocal abilities were not outstanding.

The Somerville Letter

Father Stephen Somerville is well known in Canada. A priest of Toronto, many will sing his New Good Shepherd Mass and his Responsorial Psalms in Canada and other places using Catholic Book of Worship II or III. Father Somerville was active for many years at St. Michael's Choir School in Toronto before moving into parish ministry. In his later years he was "suspended" from active ministry by the then Cardinal Archbishop Aloysius Ambrozic. Father Somerville had celebrated the Usus Antiquior (1962 Missal) without an "indult" which we now know was never necessary and unfortunately, he did so in the Toronto chapel of the Society of St. Pius X. He is now long retired and living in New York State.

Other than the above, he has two other noteworthy historical notes. He was Chaplain on the set of the Passion of the Christ and celebrated mass daily with Mel Gibson as his Server and he was Canada's "liturgist" on ICEL.

Doing a little research today on another matter, I came across this little gem which I've not read in some time. With the corrected translation of the Roman Missal coming this November, it is worth reading the repentance of one who assisted in giving us such a wretched forty years of liturgical banality and theological weakness.

The letter below is presented as a reference and as a historical curiosity; the recommendations made are those of its author--Vox

An Open Letter to the Church
Renouncing my Service on I.C.E.L.
By Father Stephen Somerville, STL.

Dear Fellow Catholics in the Roman Rite, 1 – I am a priest who for over ten years collaborated in a work that became a notable harm to the Catholic Faith. I wish now to apologize before God and the Church and to renounce decisively my personal sharing in that damaging project. I am speaking of the official work of translating the new post-Vatican II Latin liturgy into the English language, when I was a member of the Advisory Board of the International Commission on English Liturgy (I.C.E.L.). 2 – I am a priest of the Archdiocese of Toronto, Canada, ordained in 1956. Fascinated by the Liturgy from early youth, I was singled out in 1964 to represent Canada on the newly constituted I.C.E.L. as a member of the Advisory Board. At 33 its youngest member, and awkwardly aware of my shortcomings in liturgiology and related disciplines, I soon felt perplexity before the bold mistranslations confidently proposed and pressed by the everstrengthening radical/progressive element in our group. I felt but could not articulate the wrongness of so many of our committee's renderings. 3 – Let me illustrate briefly with a few examples. To the frequent greeting by the priest, The Lord be with you, the people traditionally answered, and with your (Thy) spirit: in Latin, Et cum spiritu tuo. But I.C.E.L. rewrote the answer: And also with you. This, besides having an overall trite sound, has added a redundant word, also. Worse, it has suppressed the word spirit which reminds us that we human beings have a spiritual soul. Furthermore, it has stopped the echo of four (inspired) uses of with your spirit in St. Paul's letters. 4 – In the I confess of the penitential rite, I.C.E.L. eliminated the threefold through my fault, through my fault, through my most grievous fault, and substituted one feeble through my own fault. This is another nail in the coffin of the sense of sin. 5 – Before Communion, we pray Lord I am not worthy that thou shouldst (you should) enter under my roof. I.C.E.L. changed this to ... not worthy to receive you. We loose the roof metaphor, clear echo of the Gospel (Matth. 8:8), and a vivid, concrete image for a child. 6 – I.C.E.L.'s changes amounted to true devastation especially in the oration prayers of the Mass. The Collect or Opening Prayer for Ordinary Sunday 21 will exemplify the damage. The Latin prayer, strictly translated, runs thus: O God, who make the minds of the faithful to be of one will, grant to your peoples (grace) to love that which you command and to desire that which you promise, so that, amidst worldly variety, our hearts may there be fixed where true joys are found. 7 – Here is the I.C.E.L. version, in use since 1973: Father, help us to seek the values that will bring us lasting joy in this changing world. In our desire for what you promise, make us one in mind and heart. 8 – Now a few comments: To call God Father is not customary in the Liturgy, except Our Father in the Lord's prayer. Help us to seek implies that we could do this alone (Pelagian heresy) but would like some aid from God. Jesus teaches, without Me you can do nothing. The Latin prays grant (to us), not just help us. I.C.E.L.'s values suggests that secular buzzword, "values" that are currently popular, or politically correct, or changing from person to person, place to place. Lasting joy in this changing world, is impossible. In our desire presumes we already have the desire, but the Latin humbly prays for this. What you promise omits "what you (God) command", thus weakening our sense of duty. Make us one in mind (and heart) is a new sentence, and appears as the main petition, yet not in coherence with what went before. The Latin rather teaches that uniting our minds is a constant work of God, to be achieved by our pondering his commandments and promises. Clearly, I.C.E.L. has written a new prayer. Does all this criticism matter? Profoundly! The Liturgy is our law of praying (lex orandi), and it forms our law of believing (lex credendi). If I.C.E.L. has changed our liturgy, it will change our faith. We see signs of this change and loss of faith all around us. 9 – The foregoing instances of weakening the Latin Catholic Liturgy prayers must suffice. There are certainly THOUSANDS OF MISTRANSLATIONS in the accumulated work of I.C.E.L. As the work progressed I became a more and more articulate critic. My term of office on the Advisory Board ended voluntarily about 1973, and I was named Member Emeritus and Consultant. As of this writing I renounce any lingering reality of this status. 10 – The I.C.E.L. labours were far from being all negative. I remember with appreciation the rich brotherly sharing, the growing fund of church knowledge, the Catholic presence in Rome and London and elswhere, the assisting at a day-session of Vatican II Council, the encounters with distinguished Christian personalities, and more besides. I gratefully acknowledge two fellow members of I.C.E.L. who saw then, so much more clearly than I, the right translating way to follow: the late Professor Herbert Finberg, and Fr. James Quinn S.J. of Edinburgh. Not for these positive features and persons do I renounce my I.C.E.L. past, but for the corrosion of Catholic Faith and of reverence to which I.C.E.L.'s work has contributed. And for this corrosion, however slight my personal part in it, I humbly and sincerely apologize to God and to Holy Church. 11 – Having just mentioned in passing the Second Vatican Council (1962-1965), I now come to identify my other reason for renouncing my translating work on I.C.E.L. It is an even more serious and delicate matter. In the past year (from mid 2001), I have come to know with respect and admiration many traditional Catholics. These, being persons who have decided to return to pre-Vatican II Catholic Mass and Liturgy, and being distinct from "conservative" Catholics (those trying to retouch and improve the Novus Ordo Mass and Sacraments of post-Vatican II), these Traditionals, I say, have taught me a grave lesson. They brought to me a large number of published books and essays. These demonstrated cumulatively, in both scholarly and popular fashion, that the Second Vatican Council was early commandeered and manipulated and infected by modernist, liberalist, and protestantizing persons and ideas. These writings show further that the new liturgy produced by the Vatican "Concilium" group, under the late Archbishop A. Bugnini, was similarly infected. Especially the New Mass is problematic. It waters down the doctrine that the Eucharist is a true Sacrifice, not just a memorial. It weakens the truth of the Real Presence of Christ's victim Body and Blood by demoting the Tabernacle to a corner, by reduced signs of reverence around the Consecration, by giving Communion in the hand, often of women, by cheapering the sacred vessels, by having used six Protestant experts (who disbelieve the Real Presence) in the preparation of the new rite, by encouraging the use of sacro-pop music with guitars, instead of Gregorian chant, and by still further novelties. 12 – Such a litany of defects suggests that many modern Masses are sacrilegious, and some could well be invalid. They certainly are less Catholic, and less apt to sustain Catholic Faith. 13 – Who are the authors of these published critiques of the Conciliar Church? Of the many names, let a few be noted as articulate, sober evaluators of the Council: Atila Sinka Guimaeres (In the Murky Waters of Vatican II), Romano Amerio (Iota Unum: A Study of the Changes in the Catholic Church in the 20th Century), Michael Davies (various books and booklets, TAN Books), and Archbishop Marcel Lefebvre, one the Council Fathers, who worked on the preparatory schemas for discussions, and has written many readable essays on Council and Mass (cf Angelus Press). 14 – Among traditional Catholics, the late Archbishop Lefebvre stands out because he founded the Society of St Pius X (SSPX), a strong society of priests (including six seminaries to date) for the celebration of the traditional Catholic liturgy. Many Catholics who are aware of this may share the opinion that he was excommunicated and that his followers are in schism. There are however solid authorities (including Cardinal Ratzinger, the top theologian in the Vatican) who hold that this is not so. SSPX declares itself fully Roman Catholic, recognizing Pope John Paul II while respectfully maintaining certain serious reservations. 15 – I thank the kindly reader for persevering with me thus far. Let it be clear that it is FOR THE FAITH that I am renouncing my association with I.C.E.L. and the changes in the Liturgy. It is FOR THE FAITH that one must recover Catholic liturgical tradition. It is not a matter of mere nostalgia or recoiling before bad taste. 16 – Dear non-traditional Catholic Reader, do not lightly put aside this letter. It is addressed to you, who must know that only the true Faith can save you, that eternal salvation depends on holy and grace- filled sacraments as preserved under Christ by His faithful Church. Pursue these grave questions with prayer and by serious reading, especially in the publications of the Society of St Pius X. 17 – Peace be with you. May Jesus and Mary grant to us all a Blessed Return and a Faithful Perseverance in our true Catholic home. Rev Father Stephen F. Somerville, STL.

On Sacred Music-Bl. John Paul II

A little known document from Blessed John Paul II particularly necessary as we ponder our musical challenges to the new Roman Missal. Given what was experienced last Saturday in Toronto with the poor quality of music presented to Toronto church musicians by the Archdiocese (really the trash foisted on us by the Canadian Conference of Catholic Bishops) there is much work to do. (red highlights by Vox)

CHIROGRAPH
OF THE SUPREME PONTIFF
JOHN PAUL II
FOR THE CENTENARY
OF THE MOTU PROPRIO
"TRA LE SOLLECITUDINI'
ON SACRED MUSIC

1. Motivated by a strong desire "to maintain and promote the decorum of the House of God", my Predecessor St Pius X promulgated the Motu Proprio Tra le Sollecitudini 100 years ago. Its purpose was to renew sacred music during liturgical services. With it he intended to offer the Church practical guidelines in that vital sector of the Liturgy, presenting them, as it were, as a "juridical code of sacred music"[1]. This act was also part of the programme of his Pontificate which he summed up in the motto: "Instaurare omnia in Cristo".

The centenary of the Document gives me the opportunity to recall the important role of sacred music, which St Pius X presented both as a means of lifting up the spirit to God and as a precious aid for the faithful in their "active participation in the most holy mysteries and in the public and solemn prayer of the Church"[2].

The holy Pontiff recalls that the special attention which sacred music rightly deserves stems from the fact that, "being an integral part of the solemn Liturgy, [it] participates in the general purpose of the Liturgy, which is the glory of God and the sanctification and edification of the faithful"[3]. Since it interprets and expresses the deep meaning of the sacred text to which it is intimately linked, it must be able "to add greater efficacy to the text, in order that through it the faithful may be... better disposed for the reception of the fruits of grace belonging to the celebration of the most holy mysteries"[4].

2. The Second Vatican Council followed up this approach in chapter VI of the Constitution Sacrosanctum Concilium on the Sacred Liturgy, in which the ecclesial role of sacred music is clearly defined: "The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred melody united to words, it forms a necessary or integral part of the solemn Liturgy"[5]. The Council also recalls that "Sacred Scripture, indeed, has bestowed praise upon sacred song. So have the Fathers of the Church and the Roman Pontiffs who in more recent times, led by St Pius X, have explained more precisely the ministerial function exercised by sacred music in the service of the Lord"[6].

In fact, by continuing the ancient biblical tradition to which the Lord himself and the Apostles abided (cf. Mt 26: 30; Eph 5: 19; Col 3: 16), the Church has encouraged song at liturgical celebrations throughout her history, providing wonderful examples of melodic comment to the sacred texts in accordance with the creativity of every culture, in the rites of both West and East.

The attention my Predecessors thus paid to this delicate sector was constant. They recalled the fundamental principles that must enliven the composition of sacred music, especially when it is destined for the Liturgy. Besides Pope St Pius X, other Popes who deserve mention are Benedict XIV with his Encyclical Annus Qui (19 February 1749), Pius XII with his Encyclicals Mediator Dei (20 November 1947) and Musicae Sacrae Disciplina (25 December 1955), and lastly Paul VI, with the luminous statements that punctuated many of his Speeches.

The Fathers of the Second Vatican Council did not fail to reassert these principles with a view to their application in the changed conditions of the times. They did so specifically in chapter six of the Constitution Sacrosanctum Concilium. Pope Paul VI then saw that those principles were translated into concrete norms, in particular with the Instruction Musicam Sacram, promulgated on 5 March 1967 with his approval by the Congregation then known as the Sacred Congregation for Rites. In this same context, it is necessary to refer to those principles of conciliar inspiration to encourage a development in conformity with the requirements of liturgical reform and which will measure up to the liturgical and musical tradition of the Church. The text of the Constitution Sacrosanctum Concilium in which it is declared that the Church "approves of all forms of true art which have the requisite qualities[7], and admits them into divine worship", finds satisfactory criteria for application in nn. 50-53 of the above-mentioned Instruction Musicam Sacram[8].

3. On various occasions I too have recalled the precious role and great importance of music and song for a more active and intense participation in liturgical celebrations[9]. I have also stressed the need to "purify worship from ugliness of style, from distasteful forms of expression, from uninspired musical texts which are not worthy of the great act that is being celebrated"[10], to guarantee dignity and excellence to liturgical compositions.

In this perspective, in the light of the Magisterium of St Pius X and my other Predecessors and taking into account in particular the pronouncements of the Second Vatican Council, I would like to re-propose several fundamental principles for this important sector of the life of the Church, with the intention of ensuring that liturgical music corresponds ever more closely to its specific function.

4. In continuity with the teachings of St Pius X and the Second Vatican Council, it is necessary first of all to emphasize that music destined for sacred rites must have holiness as its reference point: indeed, "sacred music increases in holiness to the degree that it is intimately linked with liturgical action"[11]. For this very reason, "not all without distinction that is outside the temple (profanum) is fit to cross its threshold", my venerable Predecessor Paul VI wisely said, commenting on a Decree of the Council of Trent[12]. And he explained that "if music - instrumental and vocal - does not possess at the same time the sense of prayer, dignity and beauty, it precludes the entry into the sphere of the sacred and the religious"[13]. Today, moreover, the meaning of the category "sacred music" has been broadened to include repertoires that cannot be part of the celebration without violating the spirit and norms of the Liturgy itself.

St Pius X's reform aimed specifically at purifying Church music from the contamination of profane theatrical music that in many countries had polluted the repertoire and musical praxis of the Liturgy. In our day too, careful thought, as I emphasized in the Encyclical Ecclesia de Eucharistia, should be given to the fact that not all the expressions of figurative art or of music are able "to express adequately the mystery grasped in the fullness of the Church's faith"[14]. Consequently, not all forms of music can be considered suitable for liturgical celebrations.

5. Another principle, affirmed by St Pius X in the Motu Proprio Tra le Sollecitudini and which is closely connected with the previous one, is that of sound form. There can be no music composed for the celebration of sacred rites which is not first of all "true art" or which does not have that efficacy "which the Church aims at obtaining in admitting into her Liturgy the art of musical sounds"[15].

Yet this quality alone does not suffice. Indeed, liturgical music must meet the specific prerequisites of the Liturgy: full adherence to the text it presents, synchronization with the time and moment in the Liturgy for which it is intended, appropriately reflecting the gestures proposed by the rite. The various moments in the Liturgy require a musical expression of their own. From time to time this must fittingly bring out the nature proper to a specific rite, now proclaiming God's marvels, now expressing praise, supplication or even sorrow for the experience of human suffering which, however, faith opens to the prospect of Christian hope.

6. The music and song requested by the liturgical reform - it is right to stress this point - must comply with the legitimate demands of adaptation and inculturation. It is clear, however, that any innovation in this sensitive matter must respect specific criteria such as the search for musical expressions which respond to the necessary involvement of the entire assembly in the celebration and which, at the same time, avoid any concessions to frivolity or superficiality. Likewise, on the whole, those elitist forms of "inculturation" which introduce into the Liturgy ancient or contemporary compositions of possible artistic value, but that indulge in a language that is incomprehensible to the majority, should be avoided.

In this regard St Pius X pointed out - using the term universal - a further prerequisite of music destined for worship: "...while every nation", he noted, "is permitted to admit into its ecclesiastical compositions those special forms which may be said to constitute its native music, still these forms must be subordinate in such a manner to the general character of sacred music, that nobody of any nation may receive an impression other than good on hearing them"[16]. In other words, the sacred context of the celebration must never become a laboratory for experimentation or permit forms of composition and performance to be introduced without careful review.

7. Among the musical expressions that correspond best with the qualities demanded by the notion of sacred music, especially liturgical music, Gregorian chant has a special place. The Second Vatican Council recognized that "being specially suited to the Roman Liturgy"[17] it should be given, other things being equal, pride of place in liturgical services sung in Latin[18]. St Pius X pointed out that the Church had "inherited it from the Fathers of the Church", that she has "jealously guarded [it] for centuries in her liturgical codices" and still "proposes it to the faithful" as her own, considering it "the supreme model of sacred music"[19]. Thus, Gregorian chant continues also today to be an element of unity in the Roman Liturgy.

Like St Pius X, the Second Vatican Council also recognized that "other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations"[20]. It is therefore necessary to pay special attention to the new musical expressions to ascertain whether they too can express the inexhaustible riches of the Mystery proposed in the Liturgy and thereby encourage the active participation of the faithful in celebrations[21].

8. The importance of preserving and increasing the centuries-old patrimony of the Church spurs us to take into particular consideration a specific exhortation of the Constitution Sacrosanctum Concilium: "Choirs must be assiduously developed, especially in cathedral churches"[22]. In turn, the Instruction Musicam Sacram explains the ministerial task of the choir: "Because of the liturgical ministry it exercises, the choir (cappella musicale or schola cantorum) should be mentioned here explicitly. The conciliar norms regarding the reform of the Liturgy have given the choir's function greater prominence and importance. The choir is responsible for the correct performance of its part, according to the differing types of song, to help the faithful to take an active part in the singing. Therefore,... choirs are to be developed with great care, especially in cathedrals and other major churches, in seminaries and in religious houses of study"[23]. The schola cantorum's task has not disappeared: indeed, it plays a role of guidance and support in the assembly and, at certain moments in the Liturgy, has a specific role of its own.

From the smooth coordination of all - the priest celebrant and the deacon, the acolytes, the altar servers, the readers, the psalmist, the schola cantorum, the musicians, the cantor and the assembly - flows the proper spiritual atmosphere which makes the liturgical moment truly intense, shared in and fruitful. The musical aspect of liturgical celebrations cannot, therefore, be left to improvisation or to the arbitration of individuals but must be well conducted and rehearsed in accordance with the norms and competencies resulting from a satisfactory liturgical formation.

9. In this area, therefore, the urgent need to encourage the sound formation of both pastors and the lay faithful also comes to the fore. St Pius X insisted in particular on the musical training of clerics. The Second Vatican Council also recalled in this regard: "Great importance is to be attached to the teaching and practice of music in seminaries, in the novitiate houses of studies of Religious of both sexes, and also in other Catholic institutions and schools"[24]. This instruction has yet to be fully implemented. I therefore consider it appropriate to recall it, so that future pastors may acquire sufficient sensitivity also in this field.

In the task of training, a special role is played by schools of sacred music, which St Pius X urged people to support and encourage[25] and which the Second Vatican Council recommended be set up wherever possible[26]. A concrete result of the reform of St Pius X was the establishment in Rome in 1911, eight years after the Motu Proprio, of the "Pontificia Scuola Superiore di Musica Sacra" (Pontifical School for Advanced Studies in Sacred Music), which later became the "Pontificio Istituto di Musica Sacra" (Pontifical Institute of Sacred Music). As well as this academic institution, which has now existed for almost a century and has rendered a high-quality service to the Church, the particular Churches have established many other schools that deserve to be supported and reinforced by an ever better knowledge and performance of good liturgical music.

10. Since the Church has always recognized and fostered progress in the arts, it should not come as a surprise that in addition to Gregorian chant and polyphony she admits into celebrations even the most modern music, as long as it respects both the liturgical spirit and the true values of this art form. In compositions written for divine worship, therefore, the particular Churches in the various nations are permitted to make the most of "those special forms which may be said to constitute the special character of [their] native music"[27]. On the lines of my holy Predecessor and of what has been decreed more recently by the Constitution Sacrosanctum Concilium[28], I have also intended in the Encyclical Ecclesia de Eucharistia to make room for new musical contributions, mentioning in addition to the inspired Gregorian melodies, "the many, often great composers who sought to do justice to the liturgical texts of the Mass"[29].

11. The last century, with the renewal introduced by the Second Vatican Council, witnessed a special development in popular religious song, about which Sacrosanctum Concilium says: "Religious singing by the faithful is to be intelligently fostered so that in devotions and sacred exercises as well as in liturgical services, the voices of the faithful may be heard..."[30]. This singing is particularly suited to the participation of the faithful, not only for devotional practices "in conformity with the norms and requirements of the rubrics"[31], but also with the Liturgy itself. Popular singing, in fact, constitutes "a bond of unity and a joyful expression of the community at prayer, fosters the proclamation of the one faith and imparts to large liturgical assemblies an incomparable and recollected solemnity"[32].

12. With regard to compositions of liturgical music, I make my own the "general rule" that St Pius X formulated in these words: "The more closely a composition for church approaches in its movement, inspiration and savour the Gregorian melodic form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple"[33]. It is not, of course, a question of imitating Gregorian chant but rather of ensuring that new compositions are imbued with the same spirit that inspired and little by little came to shape it. Only an artist who is profoundly steeped in the sensus Ecclesiae can attempt to perceive and express in melody the truth of the Mystery that is celebrated in the Liturgy[34]. In this perspective, in my Letter to Artists I wrote: "How many sacred works have been composed through the centuries by people deeply imbued with the sense of mystery! The faith of countless believers has been nourished by melodies flowing from the hearts of other believers, either introduced into the Liturgy or used as an aid to dignified worship. In song, faith is experienced as vibrant joy, love and confident expectation of the saving intervention of God"[35].

Renewed and deeper thought about the principles that must be the basis of the formation and dissemination of a high-quality repertoire is therefore required. Only in this way will musical expression be granted to serve appropriately its ultimate aim, which is "the glory of God and the sanctification of the faithful"[36].

I know well that also today there are numerous composers who are capable of making their indispensable contribution in this spirit, increasing with their competent collaboration the patrimony of music at the service of a Liturgy lived ever more intensely. To them I express my confidence, together with the most cordial exhortation to put their every effort into increasing the repertoire of compositions worthy of the exalted nature of the mysteries celebrated and, at the same time, suited to contemporary sensibilities.

13. Lastly, I would like to recall what St Pius X disposed at the practical level so as to encourage the effective application of the instructions set out in his Motu Proprio. Addressing the Bishops, he prescribed that they institute in their Dioceses "a special Commission of qualified persons competent in sacred music"[37]. Wherever the papal disposition was put into practice, it has yielded abundant fruit. At the present time there are numerous national, diocesan and interdiocesan commissions which make a precious contribution to preparing local repertoires, seeking to practise a discernment that takes into account the quality of the texts and music. I hope that the Bishops will continue to support the commitment of these commissions and encourage their effectiveness in the pastoral context[38].

In the light of the experience gained in recent years, the better to assure the fulfillment of the important task of regulating and promoting the sacred Liturgy, I ask the Congregation for Divine Worship and the Discipline of the Sacraments to increase its attention, in accordance with its institutional aims[39], in the sector of sacred liturgical music, availing itself of the competencies of the various commissions and institutions specialized in this field as well as of the contribution of the Pontifical Institute of Sacred Music. Indeed, it is important that the musical compositions used for liturgical celebrations correspond to the criteria appropriately set down by St Pius X and wisely developed by both the Second Vatican Council and the subsequent Magisterium of the Church. In this perspective, I am confident that the Bishops' Conferences will carefully examine texts destined for liturgical chant[40] and will devote special attention to evaluating and encouraging melodies that are truly suited to sacred use[41].

14. Again at the practical level, the Motu Proprio whose centenary it is also deals with the question of the musical instruments to be used in the Latin Liturgy. Among these, it recognizes without hesitation the prevalence of the pipe organ and establishes appropriate norms for its use[42]. The Second Vatican Council fully accepted my holy Predecessor's approach, decreeing: "The pipe organ is to be held in high esteem in the Latin Church, for it is the traditional musical instrument, the sound of which can add a wonderful splendour to the Church's ceremonies and powerfully lifts up people's minds to God and to higher things"[43].

Nonetheless, it should be noted that contemporary compositions often use a diversity of musical forms that have a certain dignity of their own. To the extent that they are helpful to the prayer of the Church they can prove a precious enrichment. Care must be taken, however, to ensure that instruments are suitable for sacred use, that they are fitting for the dignity of the Church and can accompany the singing of the faithful and serve to edify them.

15. I hope that the centenary commemoration of the Motu Proprio Tra le Sollecitudini, through the intercession of their holy Author together with that of St Cecilia, patroness of sacred music, may be an encouragement and incentive to those who are involved in this important aspect of liturgical celebrations. Sacred music lovers, by dedicating themselves with renewed impetus to a sector of such vital importance, will contribute to the spiritual growth of the People of God. The faithful, for their part, in expressing their faith harmoniously and solemnly in song, will experience its richness ever more fully and will abide by the commitment to express its impulses in their daily life. In this way, through the unanimous agreement of pastors of souls, musicians and faithful, it will be possible to achieve what the Constitution Sacrosanctum Concilium describes as the true "purpose of sacred music", that is, "the glory of God and the sanctification of the faithful"[44].

May your example and model in this be the Virgin Mary, whose praise in the Magnificat of the marvels God works in human history remains beyond compare. With this hope, I impart my Blessing to everyone with affection.

Given in Rome at St Peter's on 22 November, the Memorial of St Cecilia, in the year 2003, the 26th of the Pontificate

Ascension Thursday-Our Liturgical Loss

Jesus went up to heaven 40 days after Easter, not 43.

There are 9 days between Ascension and Pentecost, not 7.

These things are important.


The Canadian Bishops amongst others need to restore Ascension to Thursday along with Epiphany to January 6, from where we get Twelfth Night and the Twelve Days of Christmas.

These things are important.

Now there is the Octave of Pentecost and the Gesima Sundays.

Corpus Christi Missa Solemnis, Toronto

www.unavocetoronto.blogspot.com

unavocetoronto@gmail.com

Facebook Event Page

Pastoral Letter on Roman Missal

It is encouraging to see such a positive pastoral letter from the Bishops of England and Wales on the corrected translation of the Roman Missal. I hope we can see something similar soon from our bishops giving their desire for a positive reception. H/T to Mike and Caritas in Veritate:

CATHOLIC BISHOPS’ CONFERENCE OF ENGLAND AND WALES

NATIONAL PASTORAL LETTER

ON THE

NEW TRANSLATION OF THE ROMAN MISSAL

TO BE READ ON THE SIXTH SUNDAY OF EASTER, 29 MAY 2011

Dear Brothers and Sisters in Christ

At the beginning of Advent this year, when we gather for Mass, we shall be using the new translation of the Roman Missal. This will be the case not only in England and Wales but throughout the English‐speaking world. The Mass will remain the same but parts of it will sound different.

Since the Second Vatican Council, the Church has produced three Latin editions of the Roman Missal. At present, we are still using a translation of the first edition which was published in 1973. Although the texts we have been using have served us well, since that time there has been much development in the liturgical texts themselves and in our understanding of them.

We all become very accustomed to the words we hear; and the fact that we have been praying in a certain way for so long has imprinted that style of language and words upon our consciousness and made them very special. The changes in the language now to be introduced, however, do not represent change for change’s sake, but are being made in order to ensure greater fidelity to the liturgical tradition of the Church. In the earlier translation not all the meaning of the original Latin text was fully expressed and a number of the terms that were used to convey the teachings of the faith were lost. This was readily acknowledged by the bishops of the Church, even back in the 1970s, and has become an increasing cause of concern since then.

There is an old adage in Latin which states that the way we pray forms the way we believe. So words and language are important for the teaching and the handing‐on of the faith.

So what does this new translation offer us? First of all, there is a fuller expression of the content of the original texts. Then, there is a closer connection with the Sacred Scriptures which inspire so much of our liturgy. Also, there is a recovery of a vocabulary that enriches our understanding of the mystery we celebrate. All of this requires a unique style of language and expression, one that takes us out of ourselves and draws us into the sacred, the transcendent and the divine.

The publication of the new translation of the Missal is a special moment of grace in the English‐speaking world. It offers an opportunity to deepen our knowledge and understanding of the mystery we celebrate each week. This itself will help us to move towards that fuller and more conscious and active participation in the liturgy to which the Church invites us. It will help us also to examine the dignity with which we celebrate the ‘source and summit’ of the Church’s life.

At the end of his visit last year, Pope Benedict asked us to use this moment for genuine renewal. He said: “I encourage you now to seize the opportunity that the new translation offers for in‐depth catechesis on the Eucharist, and renewed devotion in the manner of its celebration. ‘The more lively the Eucharistic faith of the people of God, the deeper is its sharing in ecclesial life in steadfast commitment to the mission entrusted by Christ to his disciples’” (Sacramentum Caritatis, 6).

In order to achieve this, the bishops have produced resources for all our parishes and, as from September, we will gradually begin to use the new liturgical texts at Mass and hear why certain changes have been made. Each diocese is already preparing its priests and deacons, catechists and liturgical ministers. Programmes for schools are being developed and new musical settings are being composed. From September until Advent everyone will have the opportunity to study the new texts and familiarise themselves with the prayers and chants. In addition, this period of preparation will allow us to pray these new texts.

The Liturgy of the Eucharist is a gift, something we receive from God through the Church. Saint Paul spoke of it as coming from the Lord Jesus himself. Writing to the Church in Corinth, he said, “for I received from the Lord what I in turn also handed on to you” (1 Corinthians 11:23). So Eucharist is not something of our making but a gift received. Like Saint Paul, therefore, let us receive it with reverence and care, knowing that we are being faithful to what the Lord himself passed on to the Apostles, which has been handed on since, in faithfulness, by their successors to every generation of the Church.

Let us welcome the new translation of the Roman Missal as a sign of our unity and a powerful instrument of God’s grace in our lives.

Published by the Catholic Bishops of England and Wales
Thursday 12 May 2011
To be read on the Sixth Sunday of Easter, 29 May 2011

St. Philip's Seminary Graduates and Toronto Ordinations

This is an important weekend for the Church in Toronto. Last night at Holy Family Church, this years graduates at St. Philips Seminary received their degrees and at 10:00AM this morning, three men will be ordained for the Archdiocese of Toronto at St. Michael's Cathedral by Archbishop Thomas Collins.

St. Philip's Seminary at the Toronto Oratory began twenty-five years ago after the late Emmett Cardinal Carter asked Father Jonathan Robinson, Cong. Orat., to begin a Philosophy program there for the Archdiocese. Father Robinson was formerly the Head of the Philosophy Department at McGill University in Montreal. Up until then, Seminarians for Toronto had to study Philosophy in secular universities or other church affiliated schools. The liberal, modernist protestant dominated Toronto School of Theology, an ecumenical initiative, is thankfully losing its influence over Toronto's future priests as more and more is being taken "in-house" so-to-speak. Cardinal Carter and Archbishop Thomas Collins deserve great credit for this. The current Archbishop has assigned a number of priests to study in Rome and elsewhere to eventually return as Professors to teach at St. Augustine's Seminary. This thankfully includes, liturgy.

Last night, sixteen young men from the Archdiocese of Toronto, the Diocese of Pembroke, Peterborough, St. Catharines and Hamilton in Ontario, Cincinnati, Ohio and the international Redemptoris Mater Seminary received their degrees in Thomistic Philosophy and Catholic Thought. The Holy Mass was celebrated in the Ordinary Form of the Roman Rite, "ad orientem" with a packed church singing joyfully and praying for these young men and the future of the Church. This year's graduating class is the largest ever. Next years will be larger, twenty! There are currently over 60 young men studying at St. Philip's Seminary.

The Mass was celebrated by Father Derek Cross and the homilist Father Paul Pearson, the Dean of St. Philip's Seminary announced that in the twenty-five years of its existence, the Seminary has graduated young men who are now total over 140 priests, many in the United States. Over the years I can recall many from Lincoln, Nebraska prior to Bishop Bruskewitz's building of a Seminary there, seminarians from the Fathers of Mercy in the United States and now there are six or more Norbertines from Orange County, California. St. Philip's Seminary's influence is near and far.

Solidly formed priests. Morally, intellectually, spiritually and liturgically now in both Forms of the Roman Rite-Extraordinary and Ordinary.

At 10:00 this morning, Reverend Mr. Russell Asch, 39, Reverend Mr. Eric Mah, 34 and Reverend Mr. Allyn Rose, 34 will be ordained to the Holy Priesthood for the Archdiocese of Toronto. I am honoured to know two of these men, one from a summer placement at his home parish where for a short-time I consulted on the liturgy and formed a Sacred Music Choir still in existence there and another whom I had the pleasure of coming to know as he was part of a small Schola which I directed for the Extraordinary Form of the Roman Rite whilst the Priestly Fraternity of St. Peter was in Toronto.

Last year, there were two ordinations for Toronto, this year three. This is not good. An Archdiocese the size of Toronto needs no less than fifteen per year to cope with growth and retirement. There were challenges in the past. Moribund vocations attempts and a promotion of vocations that a priest "has more day off than teachers" did nothing to inspire young men, at least not here; and if they had a calling, they took it elsewhere.

Archbishop Thomas Collins deserves much credit; it is turning the situation around but it takes time and his good work won't be seen yet for a few more years. I can tell you that he meets personally with young men interested in the priesthood and Serra House has been strengthened with a solid new Vocations Director and it is full. One will be spending the summer at the Vox estate as a little contribution to sponsorship of his vocation.

Say a prayer today for all these young men and let us pray that more young men will set aside the "false allures of the world which opes its magic coffers" (Bl. J.H. Newman) and instead hear the call of the LORD of the harvest for His sake and ours.

Universae Ecclesia--The Instruction

This is a a "no-hitter" in baseball terms as Father Z recently described. It is a great day for the restoration of the liturgy and it is justification for all who suffered for this day. It is a firm and clear Instruction from a Vatican dicastry and it is unambiguous as to their authority to act in this regard. It is a clarion call for all Catholics and a warning to all in the Episcopacy and their underlings to obey.

If Summorum Pontificum (The Supreme Pontiff) of the Universae Ecclesiae (Universal Church) are not appropriate enough names of these documents to gain the attention of the episcopacy, then I don't know what would.

It is going to be hated by the National Catholic Fishwrap and the hippie crowd. It will be detested by those who have for almost half a century undermined the Church through a debasement of Her liturgy. It is a smack-down to those talking-head, media clerics who opine about "affectations" and other such nonsense. It states that those who think that Summorum Pontificum was only about the Priestly Fraternity of St. Pius X are wrong and any priest who thinks otherwise, is simply wrong.

• No Altar Girls!



• No Extraordinary Ministers of Holy Communion!



• No Communion in the hand (not even during H1N1)!!!



• No vernacular music (except in the appropriate Missa Lecta et Musica permissions from 1957).



• No Communion under both species (obviously the Precious Blood is available due to allergies of gluten).



• No standing for Holy Communion (unless impeded due to health, age).



• No Lay proclaiming scriptures (some provision for the Epistle in a Missa Solemis for a "straw-man" Subdeacon and there may be some permission for a "commentator" outside the sanctuary as was permitted prior to 1962.



• No Concelebration (except under the usual Ordination pattern).



• Triduum may be celebrated, even in the same parish as the Triduum in the Ordinary Form.



• Any priest is qualified in Latin if he is by law permitted to celebrate the Holy Eucharist.



• No bishop can prevent a priest from celebrating the EF!!!!!



• No minimum number on a "stable group"!!!!!!!



• A priest in your parish must allow another priest and laypeople access to the parish church for a Mass in the EF if he can not/will not provide it.

• In a Missa Lecta (Low Mass) the Epistle and Gospel may be read in the vernacular languages without first reading them in Latin. In a Missa Cantata or Missa Solemnis they can be read in the vernacular only after being sung in Latin.

• New Saints and Prefaces can be added and will be upon a future Instruction.
  

• More, you're a grown up Catholic and you can read it all by yourself. You don't need any media cleric or chancery official or professional Catholic to tell you anymore. You have rights, God has given them to you, Christ has ordered it, Mary has guided it and the Vicar of Christ has ensured it.

Now, note this:

"8. The Motu Proprio Summorum Pontificum constitutes an important expression of the Magisterium of the Roman Pontiff and of his munus of regulating and ordering the Church’s Sacred Liturgy.3 The Motu Proprio manifests his solicitude as Vicar of Christ and Supreme Pastor of the Universal Church...."

Bishops, priests, professional Catholics, talking-head media types; Let me tell you what this means in language you can understand; Benedict XVI, Papa Ratzinger, is THE BOSS AND HE MEANS WHAT HE SAYS. Can you understand that now?

Laudeter Jesus Christus et hoc usque in saeculum!

Vivat Jesus!

Long live the Pope!

INSTRUCTION UNIVERSAE ECCLESIAE OF THE PONTIFICAL COMMISSION ECCLESIA DEI On the application of the Apostolic Letter Summorum Pontificum, of HIS HOLINESS POPE BENEDICT XVI, given motu proprio

There is no better analyst and commenter in this matter than Father John Zuhlsdorf. This link will take you to a location on his blog where all his posts on this topic are summarised.

Go; get educated.

How a New Mass Composition SHOULD Sound!

One of the joys of having a blog are the little gems we find in the combox.

Dear Vox,

As an alternative to a lot of this awful music, I have written a congregational setting of the new translation with SATB choral writing, that I invite you to listen to. Perhaps this might relieve you of your despair - not all new Church music is bad...

http://www.benesonarium.com/roman-missal/

Yours in prayer and beauty,

Chris

Dear Chris,

Thank you for leaving the note and thank you for your beautiful composition. I can't stop listening to the Sanctus, it is exceptionally well crafted, beautiful with dignity; it lifts the mind and heart, I want to sing this next Christmastide! Yes, you are correct, not all new music is "bad." There is much good work being done by you, Keven Allen, Jeff Ostrowski and so many others. This is such great news and your music above shows how unfortunate the offerings being put forward by Canada's bishops.

Friends, Chris is right, there is good music being written today. But you need to ask for it to introduce it to your pastor or choir director and not accept the drivel being put forward in your parish. This is not just a matter of preference like wanting anchovies on your pizza. Some things are just plain wrong, like pineapple on pizza as an example.

You're a grown up Catholic now.

You have the internet, you don't need the "professional liturgist" or talking-head media cleric to tell you, you can find it for yourself.

Now, go forth and sing!

New Roman Missal for Canada, Canadian Compositions

Oh Vox is in the mood for a rant!

Of course the good news is that the corrected translation of the 2002 Roman Missal will implemented in Canada in November on the First Sunday of Advent.

The bad news is the musical setting of at least one of the Masses commissioned by the Canadian Conference of Catholic Bishops.

If you can stand any more than about 20 seconds, I'll be surprised.

Go here and listen.

Yeah, that's what I thought you'd do.

The most fundamental papal document about sacred music is the Motu proprio of St. Pius X, Tra le sollecitudini of November 22, 1903 in which the Saint wrote:

“Sacred music must, therefore, possess in the highest degree the qualities which characterize the liturgy. In particular it must possess holiness and beauty of form: from these two qualities a third will spontaneously arise—universality.”

This composition is as far from this sentence as one can get!

As someone who has worked for twenty-five years in church music and its restoration, as someone who is published and who is educated in what the Church desires in Her worship, this is not it.

The Gloria in particular is simply unsingable by a congregation; then again, I did not get past the first 30 seconds because I couldn't stand it. Where is the "actuoso participationem" in this musical drivel?

I will attend the Toronto workshop in a few weeks to see and hear for myself the rest of these settings. If these are no better than this piece of banal musical garbage that the so-called "professional liturgists"at the CCCB think is in keeping with sacred music then they should be literally, fired for incompetence.

To think, royalties from your parish will be paid to the composer of this trash.

Now what do I know, after all, according to an American-born, Toronto-based Toronto media cleric, I am not a "professional liturgist" so what do I know.

I will not sing or promote this trash and if the other two compositions are of the same calibre it will be another ajbect failure on the part of Canada's bishops to restore the liturgy.

Instead, it will be up to young Priests, Cantors and Choir Directors to be strong and motivated to do that which is in harmony with the mind of the Church and it is not this musical drivel.

So, at the parish in Toronto where I provide the music as Cantor for the Ordinary Form, this is the plan.

1. Concentration on the ICEL setting which are based on the Gregorian tones and only ICEL settings of the Memorial Acclamations.

2. Continued use of existing Kyrie and Agnus Dei from Father Somerville's New Good Shepherd, Proulx's Community and Togni's Parish Masses.

3. Easy adaptation of "power and might" to "hosts" in the Sanctus of all three. In fact, the Good Shepherd and Parish Mass were originally scored for "hosts" for the 1965 Missal and had to be adapted for the incorrect translation we've been forced to endure for forty years.

4. A re-introduction of Father Stephen Somerville's original Good Shepherd Gloria from 1965 (I am fortunate enough to have a copy) with the change of one word, "men" on a quarter note to "people" on two eighths. This Gloria was always the correct translation.

5. Slow and cautious introduction of new compositions which follow the principles of sacred music so much of which is offered for free by the Church Music Association of America and Corpus Christi Watershed.

Now, in case you are wondering what it should sound like as far as chant is concerned which can be best described as "sung prayer" here is an example of the Gloria, lovingly sung, to the tone from Mass XV which will be in the new Missal. This is based on the ancient Gloria and is the oldest known of all Gregorian settings from the 900's. Yes, you read that correctly, the tenth century.

Now, did you listen to this? Can you compare it to that composed by Dawson?

Which to you evokes prayer and worship and solemnity and devotion and the Catholic liturgy?

Now, my question for the Canadian Conference of Catholic Bishops, John Dawson and the other "professional liturgists" out there, of which I am not one is this: "If this is actually in the new Roman Missal and it has been available on the web from ICEL for almost a year, why did you not consider that this in fact, is the style of music most suited to the Roman Liturgy? Or, did you actually consider it and you chose simply to ignore it?

Priests, friends and colleagues in Church music. You don't need the CCCB's settings. You don't need the banality of this pulp. You don't need any more ugliness. You can find everything you need for the liturgy, free on the web and above are just some of the links.

Now, my next question; "Where are the Propers?"

Oh, they're here in the Simple Propers Project which I use every Saturday Vigil Mass in Toronto.

For something more elaborate; feast your eyes and ears on this soon to be published gem.

On this day

To our Heavenly Mother and all of our mothers.

Catholic? Canadian? Read this.

Consider for a moment what the Pope whom liberals love to quote wrote in 1961:

34. Pope Pius XI further emphasized the fundamental opposition between Communism and Christianity, and made it clear that no Catholic could subscribe even to moderate Socialism. The reason is that Socialism is founded on a doctrine of human society which is bounded by time and takes no account of any objective other than that of material well-being. Since, therefore, it proposes a form of social organization which aims solely at production, it places too severe a restraint on human liberty, at the same time flouting the true notion of social authority.

Now, how are you voting on Monday?

Father Ted Colleton, Requiescat in pace

Father Ted Colleton, Catholic priest, Spiritan Father, pro-life giant has died at the age of 97.

The Reverend Ted Colleton, 1914-2011

Requiem aeternam donna eis Domine: et lux perpetua luceat eis. Te decet hymnus Deus in Sion, et tibi reddetur votam in Jerusalem: exaudi orationem meam, ad te omnis caro veniet. Requiem aeternam donna eis Domine: et lux perpetua luceat eis.

See here at LifeSiteNews.

See here at Milites Veritatis.

See here at The Interim.

Sit back and watch this lovely testament to a live well lived in His service: