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Tuesday 28 June 2011

In Toronto: A New Translation is Clearly Not Enough!

For decades our bishops been asked to control priests who consistently change the words of Mass or show "creativity" which results in deformation of the sacred liturgy. Now when it comes to the mode of Kyrie chosen by someone with 25 years study and experience, that they're going to control! Where are they when so-called church musicians deform the liturgy every week with music not in keeping with the mind of the Church?

For one year they wish to dictate what music will be used? Will that really mean no Marty Haugen? No more "Alleluia-cha, cha, cha."

It is posted on the Archdiocese of Toronto blog, "Around the Arch" that a letter was recently sent to the parishes from Bishop John Boissonneau, Vicar of Liturgy and Chair of the Archdiocesan Roman Missal Implementation Committee. It seems that what is desired is "unity" but at what cost?

I attended the Archdiocese of Toronto workshop a few weeks ago on music for the Mass in the corrected translation of the Roman Missal.

I was encouraged to see 500 people hungry to learn. But what did they learn? That the Gloria has a refrain; that nobody would "ever want to sing a Creed"* (see below) and that Canadian church music composers have an awful lot to learn. It is quite evident that the three composers in Celebrate in Song know little about what is true liturgical music consistent with Catholic history and praxis. I felt sorry for them when they could have been given so much more. I felt sorry for the Bishop, I know for a fact that he knows more than what the CCCB has foisted upon him and all of us!

That being said, I really do think the episcopacy the musical settings have overstepped their authority. Would that they would do the same with liturgical abuse and heresy which we have had to endure from some of our priests!

On the other hand, if they are serious and intend to keep out Marty Haugen, David Haas and the rest of the trash we've had to endure then maybe that is a good thing. My problem is that the alternative is not much better and this intent will keep out better music.

Let us look at His Excellency's letter:


1. We have been informed by the Canadian Conference of Catholic Bishops (CCCB) that both the English translation of the revised Roman Missal and General instruction (GIRM) will take effect in dioceses throughout Canada on the First Sunday of Advent (November 27/28, 2011). Archbishop Collins has authorized that parishes may begin to learn the new, sung mass settings and employ them in the liturgy as of September 25, 2011. Other than these settings, the newly translated prayers (collects, prefaces, etc.) of the Missal may not be used without specific permission before the First Sunday of Advent. (I really don't like this. Have a workshop on Saturday afternoon. We go to Mass to worship the Triune God, FATHER, SON and HOLY SPIRIT and to be fed the Holy Eucharist, but now we will go to practice singing to learn the new music? Let's just do it!

2. Four musical settings have been approved by the Bishops for use in Canada: three
commissioned by the CCCB and the “Chants of the Roman Missal” by the ICEL
(International Commission on English in the Liturgy). Thus, in addition to the
setting which will be found in the Missal, the CCCB also approved these settings
as presented in “Celebrate in Song”:

"Mass Setting A" by Fr. Geoffrey Angeles,
"Mass Setting B" (Mass of the Holy Family) by John Dawson,
"Mass Setting C" by Michel Guimont.

The CCCB has done the Church in Canada, our bishops, priests and you and me a diservice. These musical settings are about as far as quality church music for congregations as one can get. Frankly, they're quite dreadful and the Glorias, particularly Dawson's are near impossible for a congregation to sing with unreasonable leaps of fourths and fifths, syncopations and "D!'s. The Gloria is not metrical so is it forced to be and constant changes in Time Signature. Since when Fr. Angeles, Mr. Dawson and Mssr. Guimont, is there a "refrain" in the Gloria; the combox is open."
To help provide a spirit of unity and collaboration for all those involved in assisting our parishioners in full and active participation in the Eucharist, we are inviting
parishes to utilize two settings during the first year of implementation of the
new Roman Missal. We must be fully aware that all other settings presently being
used are not to be employed in the parishes after the First Sunday of Advent
because they do not reflect the new translation. This will be a significant change for choirs and cantors. If one is to make do this, then the Chant setting should be mandatory. I for one will not sing any of the three compositions listed above. I will use the Chant setting only with the Gloria from the Roman Missal. But my question is, "where is that Gloria from the Roman Missal? The Gloria in Celebrate in Song, IS NOT the Gloria from ICEL in the Roman Missal which is based on Gloria XV and is the oldest known dating from the 900's!)
You are invited to choose from a) ICEL Chants setting and b) one of the approved three CCCB sung settings. You can hear the settings by visiting our resources page of the Archdiocesan Roman Missal site: www.archtoronto.org/romanmissal/resources.htm.

This will allow parishioners, music ministers and clergy to collaborate on teaching and implementing musical settings that will become familiar to congregations at all masses. Please note: all the mass settings presently being used at parish liturgies need to be replaced by the new authorized settings effective the First Sunday of Advent 2011. The desire for a unity of musical settings in your parish may be challenging but your guidance and encouragement will make this exercise of decision-making a positive moment in liturgical renewal. (Let's make something clear. The Kyrie and Agnus Dei are not changing there is absolutely no reason why these need to change. Victor Togni's Parish Mass and Father Somerville's Good Shepherd Mass are perfectly acceptable. Respectfully I think they've overstepped their authority here.


4. We are aware that parishes have received other musical settings, including those from the United States. In order to foster unity, we ask all parishes to use the mass settings from the CCCB for the first year of implementation. Your cooperation is appreciated in adopting this approach in your parish.

This is poor quality church music and is inferior music to what we should have in our pews and we should be hearing music based on Gregorian modalities as prescribed in document after document!)
Thank you to all those who participated in the recent workshop related to
the music settings presented in “Celebrate in Song” and approved for use in
Canada. More than 450 people were in attendance for the gathering, a wonderful
response to the first of many planned sessions with parish musicians..

Here are the ICEL Roman Missal settings.

Someone asked the question, "Is the new translation enough?"

The answer is clearly, "No!"

*Clarification:

While it was sponsored by the Archdiocese, I was reminded by a commenter that it was presented by the Ontario Liturgical Conference Music Commission (which has no "Contact" link on its web page) and the two main speakers were Msgr. Murray Kroetch and Ms. Sandy Milne, former "Parish Minister" at St Aloysius Catholic Church in Kitchner. The same type of workshop has been held in other host dioceses. Ms. Sandy Milne is the one who said, "They've even included a sung Creed (in the chant setting), I can't see why anyone would want to sing it."

Now, this is from an expert at a "Liturgical Commission?"

And you wonder why we're in the mess which we are in?


Ontario Liturgical Conference Music Commission presenters (l-r) Greg DeSouza, Msgr.
Murray Kroetsch, Fr. Jerry Dunn, Sandy Milne, Sharon Fazari.


Saturday 25 June 2011

Bishop Fellay and the enemies of Pope Benedict XVI

Bishop Bernard Fellay's recent homily at Winona included this:



Who is going to win in the Holy See? We have so many examples where we see that, when the pope wants to do something good, he’s blocked or paralyzed. I will give another of so many examples. The only Trappist abbot in Germany requested from the pope to return, not only to the Tridentine Mass, but to be able to restore the Rule and Constitutions that were in place prior to Vatican II. The pope granted it and, in order to make it possible, he removed him from the Benedictine Federation, which uses modern Rules, so that he could follow the old one. The pope placed the abbey directly under himself. Six months later, the abbot called a friend in Rome and asked him what was going on. “I have no news,” he said. His friend replied: “Write again to the Pope, but this time send the letter to me and I will personally take it to the pope,” which he did. He brought the letter and asked the Holy Father what was happening with this abbey. The pope, very surprised, said: “I granted the permission six months ago!” An inquiry was made and they found out that someone–we know exactly who it was–had put the letter in a drawer at the Secretary of State’s office. This time, this friend –who told me the story personally, so there is no hearsay–said to the Holy Father: “Write concesso (“permission granted”) in the letter and I will
take care of it. I will bring the news to the abbey.” By doing this, they went around the Secretary of State to give news of the Pope’s decision. This is just one example.

Read more here.

Friday 24 June 2011

Heaven came to Park Lawn

"Qui pacem ponit fines Ecclesiae, frumenti adipe satiat nos Dominus"--The LORD establishes peace in the borderlands of His Church and feeds His people with the finest of wheat. These were the words from scripture of the anthem, Qui Pacem Ponit by Jean-François Lallouette (1651–1728) sung last night after Holy Communion at St. Mark's in Toronto at the Missa Solemnis in honour of our Eucharistic LORD on the Feast of Corpus Christi.


At 6:30, a half-hour before Mass, it was evident that I had erred. There were only 100 red missal books and 100 printed translation aids. These were gone not too many minutes later. Last night in Toronto, 225 souls attended the Holy Mass and were fed the Finest of Wheat by the Priest Celebrant who confected the Holy Eucharist on the original High Altar at St. Mark's, not used in more forty-five years for this sacred purpose. That priest was ordained less than two months ago in Toronto and will shortly begin his parish duties. He was assisted by two other priests as Deacon and Subdeacon ordained in 2010. The parish's pastor provided the homily and assisted at the distribution of the Holy Eucharist.

Except for perhaps the Holy Mass at The Toronto Oratory Church of St. Vincent de Paul in honour of Blessed John Henry Newman last September, this was the largest number of Catholics gathered for the Usus Antiquior of the Latin Church since it was falsely abolished by the episcopacy in this diocese and in this country. Pope Benedict XVI in Summorum Pontificum has written that this liturgy "was never abrogated."

On July 1, another Mass will be celebrated at St. Peter's Church in Toronto in honour of the Sacred Heart of Jesus.

There will be more Masses of this nature. This liturgy will save our faith.

Wednesday 22 June 2011

Music for the Toronto Missa Solemnis on Corpus Christi


Here friends is the music program for tomorrow evening's most Holy Mass.

  • Organ Prelude: Master Tallis' Testament, Herbert Howells
  • Processional Hymn: Father, We Thank Thee Who Hast Planted, Rendez et Dieu
  • Introit: Cibavit eos, Gregorian
  • Kyrie: Mass for Three Voices, William Byrd
  • Gloria: Mass VIII, Missa de Angelis
  • Gradual: Oculi omnium, Gregorian
  • Alleluia: Caro mea, Gregorian
  • Sequence: Lauda Sion, Gregorian
  • Credo: Credo III with Wm. Byrd ("et incarnatus...")
  • Offertory: Sacerdotes Domini, Gregorian
  • Motet: Jesu! Rex Admirablis, G.P. da Palestrina
  • Sanctus: Mass VIII, Missa de Angelis
  • Agnus Dei: Mass for Three Voices, William Byrd
  • Communion: Quotiescumque, Gregorian
  • Motet: Qui pacem ponit, J-F. Lallouette
  • Procession-Pange Lingua, Sacris Solemniis, Verbum supernum, Salutis humanae Sator, Aeternae Rex Altissime,
  • Te Deum
  • Tantum Ergo
  • Adoremus in aeternum
  • Recessional Hymn: Alleluia! Sing to Jesus
  • Organ Postlude: Prelude, Fugue and Chaconne; D. Buxtehude

Tuesday 21 June 2011

Did Dalton McGuinty threaten Catholic Bishops?

Did Ontario Premier Dalton McGuinty and his Liberal government cabal of CINO's, homosexualists, secular humanists, atheists and Anti-Catholic Bigots threaten the Bishops of Ontario with the de-funding of Catholic Education to demand their support for ramming a pro-homosexual curriculum that conflicts with Catholic teaching on Ontario schools?

What you read below has been spoken of for at least six months by Catholics in the know in Toronto and Ontario.






"Under threat of a withdrawal of funding to Catholic schools by the Ontario Liberal government the Assembly of Catholic Bishops of Ontario reluctantly approved the homosexual ‘anti-bullying’ clubs in April and similarly approved an ‘equity’ policy addressing ‘sexual orientation’ last October.

Passage of the Toronto Catholic school board’s equity policy is considered a watershed advancement of homosexual activism in Ontario’s education system. The Toronto board is the last and by far the largest Catholic board to implement the policy as part of the Ontario government’s sweeping “equity and inclusive education strategy”. LifeSiteNews.Com




As a Catholic, educated and of privilege, you have even more to answer to Him who said, "better that he have a millstone tied around his neck and is thrown into the bottom of the sea than to scandalise one of my little ones."

Dalton, you have a lot to answer for to the people of Ontario on October 6.

Dalton, as an educated and privileged Catholic, you have even more to answer for to your Creator and mine.

As a fellow Catholic man, I ask you to ponder these words from Our LORD and Saviour: "It were better for him, that a millstone were hanged about his neck, and he cast into the sea, than that he should scandalize one of these little ones."

Readers outside of Canada or at least Ontario, particularly those in the United States will find it shocking that Catholic schools in Ontario are government funded. It is constiutional right of Catholics in Ontario dating back to even before Confederation in 1867.

Friday 10 June 2011

Ordinariate for the FSSPX?

It is being reported on Rorate Caeli Blog through Messa in Latino that the Holy Father is about to propose to Bishop Fellay, FSSPX, the institution of an Ordinariate, in order to regularise the situation of the FSSPX and their allied communities.

This may be the solution that is needed to fix this problem.

Akin to the Military Ordinatriates and the new Anglican Ordinatriates, these are essentially "dioceses" without borders. This solution would allow the Priestly Society of St. Pius X to continue its good work without the rancour of accusations of "schism" and it would normalise their situation in the Church. It would further prevent a local Ordinary from interference in their affairs.

Personally, it would be wonderful to see a "Canadian Ordinariate" for the SSPX and having an Ordinary for Canada appointed. Wouldn't the Canadian Conference of Catholic Bishops just go apoplectic over that one as the Ordinary (whether a priest or bishop) would be a member!

Those of us who are trying to rebuild our sacred heritage in the Usus Antiquior or ensuring that the Novus Ordo is celebrated with the hermeneutic of continuity which it should have had must pray for this to be resolved. It may happen and it may happen very quickly.

All Catholics, worldwide need the SSPX question solved and the bishops, priests and religious and the lay-catholics attending their chapels need this resolved. This may be the way to do it.

To those in the SSPX who believe that Rome must "fix" the problems in doctrinal interpretation or the Second Vatican Council first, forget it. You are not Peter.

This is like the house burning with papa fighting the fire in the house and the boys are outside and won't come to help. They say, "you put the fire out and then we'll come in." They stand outside yelling and giving him instructions and demands but they don't come in to help him in the battle.

It is time to get in this fight my SSPX friends from the inside.

Monday 6 June 2011

The Proper Movement

A number of the posts below refer to liturgical music, after all, it was the primary reason for this blog. Pope Benedict XVI, Blessed John Paul II, Dom Mark Kirby, OSB and links and references to other papal documents can all be found.

I'm a little aggressive about this because I'm frustrated at the wretched Mass settings foisted on over 500 people by the Chancery office in Toronto. It's probably not their fault, at least not directly they were, after all, following the lead of the "high priests of liturgy" at the Canadian Conference of Catholic Bishops.

In the United States, Father Samuel Weber is undertaking a Propers project in St. Louis, as has Father Columba Kelly. Adam Bartlett at The Chant Cafe and those at the Church Music Association of America are ready to publish The Simple Propers. the Novus Ordo and 21st century answer to what Father Rossini undertook in the 1930's. Sing the Mass!

I'm quite open to saying that on this matter, Vox is ahead of the curve. For six years I've been working on integrating these into the liturgy as they are the primary texts of the Mass and they are intended to be sung. At my current position in Toronto on Saturdays for the Vigil Mass, I began by singing the Communion Antiphon right from the missalette to a Gregorian tone. This is sung as the Priest Communicates. I then added the Entrance before the Processional Hymn (though I would rather do it after if there was incense) and I've now added the Offertory with the Communion Antiphon now including the Psalm Verses. I use The Simple Propers.

To my delight, this was published on line today.

Father John-Mark Missio is a priest of the Archdiocese of Toronto. He is a published composer on CanticaNova and he is former Director of St. Michael's Choir School. He is now at The Liturgical Institute undertaking doctoral studies.

If you are a priest or a deacon or church musician or just care about the liturgy, take the time to read his essay.

Someday, he will return to Toronto.

After the experiences two week ago, it can't be soon enough!

The Proper Chants of the Entrance, Offertory and Communion Processions
Models of Liturgical Hymnody
An Essay Based on Musicam Sacram 32
Reverend John-Mark Missio, B.Math., B.Music, M.Div.
The Liturgical Institute
University of St. Mary of Lake
Mundelein

Sunday 5 June 2011

Will the new English translation be enough?

This question is poised by by Dom Mark Daniel Kirby is Prior of the Diocesan Benedictine Monastery of Our Lady of the Cenacle in Tulsa, Oklahoma on his blog, Vultus Christi. I had a conversation last week with a Toronto priest currently undertaking a repair of a wreckovation and a major infrastructure renovation of a church. He opined that the "single, most damaging reform to the Mass is the priest facing the people."

Yet, last week at a conference in Toronto on the new Missal, a colleague conducting a children's choir at the parish where I chant on Saturdays expressed her shock that "ad orientem" might actually occur. A few days later, when inviting someone to the upcoming Missa Solemnis at St. Mark's she indicated that her "husband doesn't care for the priest turning his back on the people."

How did we become so disoriented?

Here is Father Kirby's blogpost:

WILL THE NEW ENGLISH TRANSLATION BE ENOUGH?

By Father Mark Daniel Kirby
Pondering
Having had time, over the past few days and nights, to reflect on various aspects of the reform of the Sacred Liturgy, and in the light of what I have been experiencing here in Italy, it occurred to me that I might share some of my thoughts with the readers of Vultus Christi.
Mass Facing the People: The Single Greatest Obstacle to the Reform
Here in Italy it is evident that churches were designed and constructed with an eye to the absolute centrality of the altar with priest and people facing together in the same direction. The placement, within perfectly proportioned sanctuaries, of secondary altars to allow for Mass facing the people has utterly destroyed the harmony, order, and spaciousness that the Sacred Liturgy, by its very nature, requires.
The Cheek-by-Jowl Ambo
Adding insult to injury, these versus populum altars are, more often than not cheek by jowl with a lectern (or ambo) that effectively impedes any movement around the altar, and positively discourages the incensation of the altar at the Introit and Offertory of the Mass.
Crucifix, Candles, and Flowers
Here in Italy -- and also in France -- the traditional symmetrical arrangement of the candles and crucifix has all but disappeared in favour of a curious asymmetrical disposition that nearly always includes a bouquet of flowers placed at one end of the altar, one, two, or three candles at the opposite end, and a crucifix somewhere in the sanctuary that may or may not be construed as having an inherent relationship with the altar.
The Priest Magnified
Apart from these considerations, the most deleterious effect continues to be the magnification of the priest and of his personality. The theological direction of all liturgical prayer -- ad Patrem, per Filium, in Spiritu -- is obscured, while the priest, even in spite of himself, appears to be, at every moment, addressing the faithful or engaging personally with them.
It's All About Me
Certain priests and bishops, marked by a streak of narcissism, abuse their position in front of and over the congregation to soak up the attention and energy of the faithful, attention and energy that, by right, belong to God alone during the Sacred Liturgy.
Placed in front of and over the congregation, priests an bishops all too easily give in to an arrogant liturgical clericalism, subjecting the faithful to their own additions amendments, comments, and embolisms. The faithful, being a captive audience, are subjected to the personality of the priest, which can and often does obscure the purity of the liturgical actions and texts that constitute the Roman Rite.
Translation and Business As Usual
The New English Translation of the Roman Missal will not, of itself, be enough to bring about an authentic reform and renewal of the Novus Ordo Missae. A deeper and broader reform is needed, one that must, necessarily, begin with bishops and with their priests charged with the care of souls.
Where to Start?
What concrete steps might be taken? It is fully within the authority of bishops to mandate and prescribe, for example, that two arrangements of the sanctuary will be allowed in their dioceses.
The Altar
In churches possessing an ad orientem altar integral to the architectural genius of the original design of the apse or of the sanctuary, secondary versus populum altars should be removed, and the sanctuaries should be restored to the original order, harmony, and spaciousness that characterized them.
In churches possessing only a versus populum altar, that altar should be so arranged as to place the crucifix, with the corpus facing the priest, in a central position with three candles at either side, following the Roman practice. Ideally there should be a space of minimally five feet on all sides of a free-standing altar, so as to facilitate the necessary ritual incensations and so as to allow, whenever possible, the celebration of the Mass ad orientem.

Saturday 4 June 2011

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.

Thursday 2 June 2011

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.