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Musica Sacra Florida

2014 Musica Sacra web bannerMusica Sacra Florida

6th Annual Gregorian Chant Conference and Extraordinary Form Server Training Workshop

Chant Conference: Friday, May 16 & Saturday, May 17, 2014
Server Training Workshop: Thursday, May 15 & Friday May 16, 2014

at Ave Maria University, Ave Maria, FL 34142

The Florida Chapter of the Church Music Association of America & the Department of Music at Ave Maria University are pleased to announce the sixth annual conference in Gregorian Chant.

The Conference will include:

NEW:  Special workshop on Thursday & Friday for altar servers at the Extraordinary Form. This year’s workshop will focus on serving a pontifical High Mass. The workshop will be taught by Fr. Scott Haynes of the Society of St. John Cantius. Participants in the server training workshop are welcome to stay for the Saturday portion of the chant conference. Participants under the age of 18 accompanied by a chaperone are also welcome (contact Susan Treacy for more details).

Workshops in

– Singing Gregorian Chant in English & a new parish music program, the Lumen Christi series
– Gregorian Chironomy – How to conduct Gregorian chant
– Instruction for chant directors & aspiring chant directors on learning & teaching new chants
– Basic instruction on how to read Gregorian chant notation

 

Choice of scholae for beginning/intermediate (men & women), upper-level men, & upper-level women

Missa cantata in the Extraordinary Form on Friday evening with chants provided by the Schola Cantorum of Saints Francis & Clare (Miami)

Closing Missa cantata in the Ordinary Form on Saturday evening with English & Latin chants provided by conference participants

Register online at: www.musicasacra.com/florida

Registration fees: $60.00 (including materials & instruction), $15.00 for fulltime students with I.D., priests, religious, and seminarians

Registration deadline: Friday, May 2nd, 2014 Deadline extended to Monday, May 12th.

For more information on the conference,
contact Susan Treacy, Ph.D., at: susan.treacy@avemaria.edu | (239) 280-1668
www.musicasacra.com/florida

Conference Faculty:

Keynote Speaker:  Father Scott Haynes, SJC, of Saint John Cantius Church, Chicago
Mary Jane Ballou, D.S.M. – Cantorae Saint Augustine
Adam Bartlett – Liturgical Institute, Mundelein, IL
Jennifer Donelson, D.M.A. – Nova Southeastern University
Jeffrey Herbert, CAGO/ChM – Music Director, Saint Raphael Church, Englewood, FL
Susan Treacy, Ph.D. – Ave Maria University

Sponsored by the Florida Chapter of the Church Music Association of America (CMAA)
in conjunction with
Ave Maria University, Ave Maria, FL 34142

About the Conference:

This two-day workshop will present beginning, intermediate, and advanced musicians with rehearsals and lectures that will enrich their knowledge of Gregorian chant and its use in the Roman Catholic liturgy.

Led by a faculty of chant specialists from around the state, attendees will learn practical methods for teaching chant and introducing it into the parish, as well as experience the chant in the context of both the Divine Office and the Mass. Beginning chanters will be introduced to the basics of notation and rhythm according to the classic Solesmes method.

Experienced chanters will learn new repertoire and advance their understanding of rhythmic and interpretive nuance.  Resources and practical methods for the cultivation of Gregorian chant in the life of the parish will also be discussed, especially in light of the new missal.  This year there will again be a special emphasis on Gregorian chant in English & attendees will be introduced to an exciting new parish music program, the Lumen Christi series.

This workshop is ideal for choir members, parish music directors, Gregorian schola directors, music students, teachers, parents, seminarians, priests, deacons, and anyone who is interested in learning about the heritage of sacred music within the Roman Catholic Church.

Registration:

Registration fees are $60 ($15 for fulltime students with ID, priests, religious, and seminarians) and include the price of instructional materials and instruction.  Payment is made online.

Board Options:

Friday Catered Dinner (Remit along with Registration.)

Estimated $30

Other meals “on your own”:

For Saturday’s breakfast and lunch, conference attendees may eat at the AMU cafeteria or at restaurants in La Piazza, surrounding The Oratory of Ave Maria.

For those who would like, a group will be going to a restaurant in Naples for Saturday evening dinner.

Room Options:

Overnight accommodations will be available at AMU’s Xavier Hall.

Participants may choose between the following room options for lodging.

Xavier Conference Center – Single occupancy

$50

Xavier Hall – Double occupancy

($35 per person) $70

Please reserve Xavier Hall accommodations separate from your conference registration by downloading the PDF form at the following link:

MSF 2014-Xavier Room Reservation Form

Pre-registration is required.

Deadline: Friday, May 2nd, 2014

Conference Faculty:

Mary Jane Ballou – Cantorae St. Augustine, St. Augustine, FL

Mary Jane Ballou performs professionally on the Celtic harp and a wire-strung salterio built by the Benedictine monks of the Abbaye of En Calcat in France.  Currently based in St. Augustine, Florida, Dr. Ballou performs throughout the Southeast. Her recordings are available online at CD Baby.  Dr.Ballou also produces and hosts Classical Fan Club, a weekly radio show featuring music “off the beaten track” on Flagler College Radio, WFCF St. Augustine 88.5.  She is also the founder & director of Cantorae St. Augustine, a women’s ensemble dedicated to Gregorian chant & polyphony.

Adam Bartlett – The Liturgical Institute, Mundelein Seminary, Mundelein, IL

Adam Bartlett is an internationally recognized composer, editor, conductor and teacher of Catholic sacred music. He serves as editor of Illuminare Publications and as an adjunct faculty member at The Liturgical Institute of the University of St. Mary of the Lake, and Mundelein Seminary. He received his B.A. degree in Music from Arizona State University, studied Gregorian chant as an apprentice to Dom Columba Kelly, OSB, of St. Meinrad Archabbey, and is currently completing his M.A. degree in Liturgical Studies from the Liturgical Institute of the University of St. Mary of the Lake.

He is the composer and editor of Simple English Propers (CMAA, 2011), is the editor of the Lumen Christi Missal and Lumen Christi Simple Gradual (Illuminare Publications, 2012 and 2014, respectively), and is currently completing the Lumen Christi Series—a complete parish sacred music program—which additionally will include a hymnal, full English gradual, and various accompaniment editions. Active as a teacher, workshop leader and speaker, Adam has travelled throughout the country to offer catechetical and training workshops on topics of Catholic sacred music and liturgical chant. He teaches Liturgical Chant I, II and III at Mundelein Seminary—the first required sacred music courses at this institution since 1968—and is responsible for the development of the curriculum for these courses. Active as a parish music director for over ten years, he most recently served as Director of Sacred Music at SS. Simon and Jude Cathedral in Phoenix, AZ. He has contributed to the journal Sacred Music, and has written articles for the Chant Cafe, New Liturgical Movement, and various other liturgical publications.

Jennifer Donelson – Nova Southeastern University, Fort Lauderdale, FL

Jennifer Donelson is an assistant professor of music at Nova Southeastern University in Ft. Lauderdale where she teaches piano, musicology, & music theory, as well as directs the choirs.  She received her D.M.A. in Piano Performance from the University of Nebraska-Lincoln. A specialist in the piano works and writings of Olivier Messiaen, she has lectured on and given performances throughout the USA, France, & Mexico.  She serves as the Academic Liaison of the Church Music Association of America and the associate managing editor of the CMAA’s journal, Sacred Music. She is the co-editor of a forthcoming volume of essays on Charles Tournemire (CMAA, Summer 2014). Having studied chant at Catholic University of America and the Abbey of St. Peter in Solesmes, Dr. Donelson has served as music director at St. Gregory the Great Seminary (Diocese of Lincoln, NE) and St. Thomas Aquinas Newman Center (UNL) where she founded the Cor Immaculatae Schola Cantorum, a semi-professional ensemble dedicated to the performance of Gregorian chant and sacred polyphony.  She has given workshops in Gregorian chant for the Archdiocese of Miami & the Diocese of Peoria, is a co-founder of the Musica Sacra Florida Gregorian chant conference, & has served on the faculty of the annual colloquium of the CMAA. Currently Dr. Donelson directs the schola cantorum of Sts. Francis and Claire parish in Miami.

Father Scott A. Haynes, SJC – Saint John Cantius Church, Chicago, IL

Completing studies in philosophy at Our Lady of Guadalupe Seminary in Denton, NE, & theological studies at Holy Apostles Seminary, in Cromwell, CT, Fr. Haynes received the M.Div. degree in 2006.  Ordained to the priesthood in 2007 by Francis Cardinal George, OMI, for the Archdiocese of Chicago as a member of the Canons Regular of St. John Cantius, Fr. Haynes serves as Associate Pastor of St. John Cantius Church.  As organ and choral scholar at Washington National Cathedral from 1994-98, Haynes studied under Dr. Douglas Major, Organist & Choirmaster.  He completed choral conducting studies at the University of Alabama under Dr. Sandra Willets, complemented by postgraduate studies at Westminster Choir College, Princeton, NJ.  Having studied composition under Dr. Frederic Goosen, Haynes won the American Society of Composers and Arrangers’ Raymond Hubbell Award for orchestral composition in 1992.  Today, he composes liturgical music for the choirs of St. John Cantius.

Jeffrey A. Herbert – Saint Raphael Catholic Church, Englewood, FL

Jeffrey Herbert, CAGO/ChM, is Director of Music at Saint Raphael Catholic Church in Englewood, Florida, and also serves on the Music Committee for the Diocese of Venice in Florida. After receiving a B.Mus. in Organ/Composition from Shenandoah Conservatory, Winchester, VA, and an M.Mus. in Organ/Composition from the University of Illinois, he has served in full-time parish ministry since 1991.  An advocate for the re-introduction of traditional sacred music to parish liturgies, Mr. Herbert presented workshops for the Diocese of Venice on Chant and the New Translation of the Roman Missal as part of the diocesan preparation for the implementation of the new translation, introducing parish music directors and cantors to the use of vernacular chant in their parish music programs.  He also sings with the schola at Christ the King Church in Sarasota (FSSP).

Susan Treacy – Ave Maria University, Ave Maria, FL

Susan Treacy, Ph.D., joined the faculty at AMU after having taught at Franciscan University of Steubenville. She has also been a visiting professor at The Liturgical Institute, University of Saint Mary of the Lake, Mundelein, IL.  Dr. Treacy holds a Ph.D. in historical musicology from the University of North Texas, a M.Mus. from the Manhattan School of Music, and a B.Mus. from Oberlin College Conservatory. Her research interests are in Catholic liturgical music and English devotional song, and besides having published scholarly articles, Dr Treacy writes a regular column, “Musica Donum Dei,” for the Saint Austin Review and is a contributor to Sacred Music.  Dr Treacy directs the Women’s & Men’s Scholæ at AMU, and while at Franciscan University she directed the Schola Cantorum Franciscana.  She was a member of the editorial committee for the first edition of The Adoremus Hymnal and is on the Board of Directors of the Church Music Association of America.

Location:

Ave Maria University, 5050 Ave Maria Boulevard, Ave Maria, FL 34142

A campus map can be accessed at:

http://www.avemaria.edu/Portals/0/Images/Kevins’%20Images/New%20Campus%20Map%20(04-16-12).pdf

All events except the Masses are located in the Henkels Academic Building and the Bob Thomas Student Union, labeled 3 and 4 on the campus map.

Directions: http://www.avemaria.edu/AdmissionsAid/VisitOurCampus/MapsDirections.aspx

From Miami-Ft. Lauderdale

From I-75 take Exit 80 towards the North, and proceed 10 miles.  At Oil Well Road, make a left turn (towards the West) at the CITGO station and proceed 5 miles. The entrance to Ave Maria (Ave Maria Blvd) is on the right. The University’s Visitor Center is conveniently located in LaPiazza, approximately 3 miles north of the entrance.

If you coming from the West Coast of Florida

Take I-75to Exit 111 (Immokalee Road) and proceed east 10 miles to Oil Well Road. Turn right and proceed 10 miles. The entrance to Ave Maria (Ave Maria Blvd) is on the left. The University’s Visitor Center is conveniently located in LaPiazza, approximately 3 miles north of the entrance.

From Southwest Florida International Airport (RSW)

Exit the airport and follow the signs to I-75. Proceed south to Exit 111 (Immokalee Road) and proceed east 10 miles to Oil Well Road. The entrance to Ave Maria (Ave Maria Blvd) is on the left. The University’s Visitor Center is conveniently located in La Piazza, approximately 3 miles north of the entrance.  Turn right and proceed 10 miles. Ave Maria is on the left.

From Naples Municipal Airport, take Airport Road north 8.3 miles to Immokalee Road, then turn east and travel 11.6 miles to Oil Well Road. Turn right and proceed 10 miles. Ave Maria is on the left.

 

Parking:

Free parking is available on campus and in the town of Ave Maria.  See the campus map for parking lot locations. http://www.avemaria.edu/Portals/0/Uploads/352.pdf

Musica Sacra Florida

Gregorian Chant Conference 2014 @ Preliminary Schedule

Time

Event

Venue

 

 

 

Thursday, May 15th  

Altar Server Workshop

Student Union Building

10:00am-6:00pm

Altar Server Workshop (includes break for lunch)

SUB Chapel

Friday, May 16th

9:00am-3:00pm

 

Altar Server Workshop (includes break for lunch)

 

SUB Chapel

 

 

 

Friday, May 16th  

 

Henkels Academic Building

2:30-4:00

Registration & Snacks

Outside Demetree Auditorium

4:00

Welcome

Demetree Auditorium

4:15-5:15

Keynote Lecture (Haynes): “The Beauty &Spirituality of Sacred Music”

Demetree Auditorium

5:15-5:30

Break

 

5:30-6:30

Conference Tracks 1

Henkels Academic Building

 

a. For Chant Directors & Aspiring Chant Directors:  How to Learn & Teach a New Chant (Ballou)

Demetree Auditorium

 

b. Gregorian Chironomy (Donelson)

Classroom 1011

 

c. Basic Gregorian Chant Notation (Treacy)

 

Classroom 1012

 

d. Chant in English & A New Parish Music Program:  The Lumen Christi Series (Herbert)

 

Classroom 1014

6:30

Break and Preparation for Mass

 

7:00

Missa Cantata in the Extraordinary Form

The Oratory

8:30

Festive Catered Dinner

The Bean/Queen Mary Pub

 

 

 

Saturday, May 17th  

 

Student Union Building (SUB)

7:30-7:50

Lauds

SUB Chapel

7:50-8:30

Late Registration / Breakfast

AMU Cafeteria or in the town

8:30-10:00

Chant Rehearsal 1

[Repeat this for all rehearsals.]

 

a.

Upper-Level Men’s Schola

Private Dining Room

 

b.

Upper-Level Women’s Schola

SUB Chapel

 

c.

Beginning and Intermediate Schola

Library Chapel

10:00-10:15

Break

 

10:15-12:00

Conference Tracks 2 (same as above)

Henkels Academic Building

12:00-1:15

Lunch (Cafeteria or in Ave Maria restaurants)

SUB Private Dining Room

1:15-2:30

Chant Rehearsal 2

PDR & Chapel

2:30-2:45

Break

 

2:45-3:45

Conference Tracks 3 (same as above)

Henkels Academic Building

3:45-4:15

Break / Walk to The Oratory

 

4:15-4:45

Final Chant Rehearsal (combined)

The Oratory

5:00

Holy Mass (Ordinary Form)

The Oratory

6:30

Departure or Dinner in Naples

To register:

1. Fill out the form below on this page (deadline Friday, May 2, 2014)

2. Submit payment (deadline Friday, May 2, 2014) using the Paypal button below the form (Please note that registration is not complete until payment has been submitted.)

3. Reserve a room in the Xavier Conference Center (if you require lodging) by clicking here.

Please note that payment for the room is made *separately* through the conference center.

Please note that pre-registration and payment are required. Once payment is made, no refunds are available.


Please add up the total amount (registration fee, meals) and enter the amount on the Paypal page after clicking the box below:

Colloquium 2016 Details

Colloquium Highlights

  • Extensive training in Gregorian chant under a world-class faculty, with choices of a chant class for beginners, a course on chant improvisation, refresher courses for men or women, and schola chant courses for advanced men or women.
  • Breakout sessions during the week on a variety of topics, from directing, organist master classes, chironomy, semiology, children’s programs, among others.
  • Plenary lectures on topics of interest to all who love sacred music.
  • Optional choral experience with one of four choirs singing sacred music of the masters such as Tallis, Palestrina, Byrd, Purcell, Bruckner, Lotti, Mozart, Sweelinck, Stanford, Morales, Ingenieri and La Rocca. You’ll learn with our gifted faculty, with choices of a beginning polyphony choir for those new to polyphony, or three choirs for more experienced singers.
  • Daily liturgies with careful attention to musical settings in English and Latin.
  • A gala welcome reception and dinner at the conference hotel.
  • Individual training in vocal production and technique.
  • Training for priests, deacons, and seminarians in the sung Mass (not restricted to clergy and seminarians).
  • All music, including prepared books of chant and polyphony, as part of registration.
  • Your own copy of The Parish Book of Chant, 2nd edition.
  • Book sales from the CMAA warehouse. We offer discounts on our books to all attendees and an extra 10% discount to CMAA members.

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Three Venues

The Tuesday Colloquium Mass will be held at the Pro-Cathedral of St. John the Evangelist and Apostle; Wednesday, Thursday and Saturday Masses and Thursday Vespers will be held at the Shrine of St. Joseph in downtown St. Louis. On Friday, June 24th, Mass will be held at the Cathedral Basilica of St. Louis, followed by an organ recital. 1.1253975151.st-louis-cathedral-basilicaStJohn1St-Joseph1

St. Louis is known as the “Rome of the West”. Experience the beauty of the liturgy in three of St. Louis’ most lovely Catholic Churches. From the spectacular mosaics of the Cathedral Basilica to the lovely and intimate Pro-cathedral to the lovingly restored Shrine, participants can enjoy the contrasts of these lovely churches while singing the Sacred Music of the Church.

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Plenary Speakers

Dr. William Mahrt, CMAA President, Plenary talk: “The Music of the Psalms.”
Most Rev. James D. Conley, D.D., S.T.L., Bishop of Diocese of Lincoln, Nebraska,  Plenary talk: “Foretaste of Heavenly Liturgy.”
Rev. Jason J. Schumer, Kenrick Seminary, St. Louis, Missouri, Plenary talk: “How the Liturgy Grows: Is ‘Organic Development’ Fantasy or Reality?”

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Faculty

Bro. Mark Bachmann, Choirmaster, Clear Creek Abbey
Dr. Mary Jane Ballou, CMAA Secretary, St. Augustine, FL
Wilko Brouwers, Monteverdi Choir, The Netherlands
Dr. Horst Buchholz, CMAA Vice President, St. Louis Cathedral
Mary Ann Carr-Wilson, St. Anne Catholic Church, San Diego, California
Charles Cole, Westminster Cathedral; Brompton Oratory, United Kingdom
Colleen Crafton, Ward Centre, Richmond, VA
David Hughes, St. Mary, Norwalk, CT
Dr. Ann Labounsky, Duquesne University
Dr. William Mahrt, CMAA President, Stanford University
Matthew Meloche, SS Simon and Jude Cathedral, Phoenix, AZ
Jeffrey Morse, Sacramento, CA
Dr. MeeAe Cecilia Nam, Eastern Michigan University
Rev. Robert Pasley, Mater Ecclesiae Catholic Church, Berlin, NJ
Jonathan Ryan, Concert Organist
Dr. Edward Schaefer, University of Florida
Dr. Scott Turkington, Holy Family Church and Holy Family Academy, Minneapolis, MN
Dr. Paul Weber, St. Martin of Tours Catholic Church, Louisville, KY

Biographical information about the Colloquium Faculty

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Organ Recital and Early Music Concert

the-baldacchino-10We are fortunate indeed to be able to enjoy an organ recital at the Cathedral Basilica of St. Louis on Friday, June 24th at 8:30 pm. Professor Dr. Jörg Abbing, of Saarbruecken, Germany will present a recital.
Recital Repertory:

Joh. Seb Bach/A. Vivaldi – Concerto in A minor
Cesar Franck – Fantasie in A major
Max Reger – Toccata and Fuge D minor/D major op.59
Maurice Duruflé – Prélude et Fugue sur le nom d’ALAIN
Abbing – Improvisation on a submitted theme

This recital will be open to the public. For more information about Prof. Dr. Abbing, please visit our Faculty page.

As a special treat, we will enjoy the lovely Early Music sung by Pro-Arte Saint Louis, a professional ensemble directed by Dr. Horst Buchholz. Pro-Arte Saint Louis is an early music vocal ensemble that performs works predominantly drawn from the Medieval and Renaissance eras, including Chant, Organum, and Polyphony, the underpinnings of all later music, performed in an historically and stylistically informed manner. Pro-arteTheir repertoire is comprised of magnificent, but not often heard, compositions as well as recognizable masterworks. This concert will be on Monday, June 20th, following the welcome banquet at 7:30 pm.

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Liturgies

Tuesday, June 21st Mass, Pro-Cathedral of St. John the Apostle and Evangelist St. Aloysius Gonzaga, Ordinary Form (OF), English
Wednesday, June 22nd Mass, Shrine of St. Joseph Ss John Fisher and Thomas More, (OF), Latin and English
Thursday, June 23rd Mass, Shrine of St. Joseph Requiem, Chanted, (EF) Latin
Thursday, June 23rd Vespers & Compline, Shrine of St. Joseph Vigil of St. John the Baptist, (EF), Latin
Friday, June 24th Mass, Cathedral Basilica of St. Louis Birth of St. John the Baptist, (OF) Latin
Saturday, June 25th Mass, Shrine of St. Joseph St. William Abbott, (EF), Latin

Instructions for Clergy and Seminarians

Please download this instruction page for Clergy and Seminarians regarding participation in the liturgies of the Colloquium. Information regarding the vestment colors, as well as letters of good standing are detailed in the Instruction sheet. If you have questions, please contact us at programs@musicasacra.com.
INSTRUCTIONS FOR CLERGY AND SEMINARIANS

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Breakout Sessions

Breakout sessions will be offered Tuesday – Friday on a range of various topics including:

Children’s Programs
Organ Classes (including two Master Class sessions)
Conducting Series
Miscellaneous Topics
Clergy Training
New Music Series
Semiology Series
Parish Music Programs
Gregorian Chant Modes

NEW! Complete listing of Breakout Sessions, including descriptions 

Organ Master Class sessions

Once again, we are fortunate to have Dr. Paul Weber and Jonathan Ryan offering organ masterclasses this year.

Up to three organists may sign up for each session to perform a piece of their choosing and receive instruction from either Dr. Paul Weber or Jonathan Ryan, which, in masterclass format, will be designed to apply generally to all those attending. Participants may pre-register for one of these sessions by contacting us at programs@musicasacra.com. Moderate to difficult repertoire is encouraged.

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Chant Course Descriptions

Fundamentals for Men and Women (Director, Jonathan Ryan): This course in Gregorian chant is intended for real chant beginners: both those who can read modern notation and those with no musical training. Participants will learn how to read the four line staff, the names of the neumes, and how to navigate the intervals with solfege. Rhythm will be introduced. Course material will include the Ordinaries of the Mass and two Propers.

Refresher (two sections: Jeffrey Morse, Men; Mary Ann Carr Wilson, Women): This course offers continued study in Gregorian chant and is intended for those who have had some background in chant but do not sing chant on a regular basis. This is a beginning to intermediate course whose primary aim, like the foundations course, will not be performance in liturgy. Participants will be responsible for singing the Ordinaries of the Mass and will be prepared to sing three or four chant Propers during the week.

Schola (two sections: Charles Cole, Women; Wilko Brouwers, Men): This course is intended for advanced singers who sing chant regularly. The two scholas (men, women) will be responsible for the bulk of the more difficult Mass Propers sung during the week.

Advanced Seminar on Vocal/Polyphonic Improvisation on Chant (Director, William Mahrt): This course is intended for advanced singers (both men and women) who wish to continue their studies of Gregorian chant. This class will focus on study rather than performance, including various types of improvisation on chant including organum, diaphonum, descant and Fauxbourdon, with the seminar preparing two Mass Propers.

Office Choir for Men and Women: (Scott Turkington) This course is intended for intermediate to advanced singers and will concentrate on the singing of the divine office, particularly Vespers psalmody on Thursday evening. This choir will also take the lead in morning and night prayer during the week.

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Polyphonic Choir Descriptions

David Hughes: Beginning Polyphonic Choir

This choir is designed to introduce and improve on the critical vocal and musical techniques necessary for singing polyphonic music. Singers will learn how to carry a part on their own, independent of other sections, and without accompaniment. Members of this choir will learn rhythm, pitch, and vocal production. The choir is designed for novice singers who would not yet benefit from a more advanced choir, but it might also be useful for directors who wish to see how a master goes about teaching inexperienced singers to make beautiful music. One piece is a part of this choir’s agenda: O Bone Jesu by Ingegnieri. This choir will sing at Mass on Saturday.

Wilko Brouwers: Palestrina Choir

The major piece this choir will sing under Brouwers’ direction is the Missa Papae Marcelli by Palestrina, which will be sung at Mass on Friday, June 24th. Giovanni Pierluigi da Palestrina (3 February 1525 or 2 February 1526 – 2 February 1594) was an Italian Renaissance composer of sacred music and the best-known 16th-century representati v e of the Roman School of musical composition. He has had a lasting influence on the development of church music, and his work has often been seen as the culmination of Renaissance polyphony. One of the hallmarks of Palestrina’s music is that dissonances are typically relegated to the “weak” beats in a measure. This produced a smoother and more consonant type of polyphony which is now considered to be definitive of late Renaissance music, given Palestrina’s position as Europe’s leading composer (along with Lassus) in the wake of Josquin (d. 1521). The “Palestrina style” now serves as a basis for college Renaissance counterpoint classes, thanks in large part to the efforts of the 18th-century composer and theorist Johann Joseph Fux, who, in a book called Gradus ad Parnassum (Steps to Parnassus, 1725), set about codifying Palestrina’s techniques as a pedagogical tool for students of composition. This choir will also sing motets by Sweelinck and Purcell.

Horst Buchholz: Mozart Choir

The Mozart Mass in C Major K. 220 Sparrow Mass is the major work to be sung by this choir under Buchholz’ direction. This orchestral Mass was composed by Wolfgang Amadeus Mozart in 1775 or 1776 in Salzburg. The Mass is sometimes termed a Missa brevis et solemnis, because it is short in a simple structure as a Missa brevis, but festively scored like a Missa solemnis with brass and timpani in addition to four soloists, strings and organ. It was possibly first performed on 7 April 1776 in a Mass for Easter at the Salzburg Cathedral. The nickname is derived from violin figures in the Hosanna which resemble bird chirping. This orchestral Mass will be sung as the final Mass of the week on Saturday, June 25th at the Shrine of St. Joseph. This choir will also sing motets by Tallis and Lotti during the week.

Charles Cole: Motet Choir

Cole’s choir will sing a variety of motets during the week by various composers incuding: Byrd, Esquivel, Stanford, and LaRocca.

William Byrd (1539/40 – 1623), was an English composer of the Renaissance. He produced sacred music for use in Anglican services, although he himself became a Roman Catholic in later life and wrote Catholic sacred music as well. This choir will sing Byrd’s Ego Sum Panis Vivus, and Sacerdotes Domini.

Juan Esquivel, a Spanish composer, was a pupil of Juan Navarro. Esquivel served as maestro de capilla at Oviedo Cathedral from 1581-1585, after which he was at the Calahorra Cathedral until 1591, moving to Ciudad Rodrigo Cathedral until his death. Esquivel was one of the most prolific, and also one of the finest Spanish composers of his time; his motets stand comparison with those of Victoria on the same texts. Esquivel combines old techniques such as cantus firmus ostinatos and canonic construction with the newer procedures: harmony colored by the use of accidentals, paired imitation in direct or contrary motion, climaxes in a high register for poignant texts, dramatic pauses and contracts of texture. This choir will sing Esquivel’s Ego sum panis vivus.

Tomas Luis de Victoria (sometimes Italianised as da Vittoria; c.1548 – 27 August 1611) was the most famous composer in 16th-century Spain, and was one of the most important composers of the Counter-Reformation, along with Giovanni Pierluigi da Palestrina and Orlando di Lasso. Victoria was not only a composer, but also an accomplished organist and singer as well as a Catholic priest.  This choir will sing Jesu Dulcis Memoria, which has been attributed to Victoria, although it was probably a later composition.

Charles Villiers Stanford (1852-1924)  was an Irish composer, music teacher, and conductor. Born to a well-off and highly musical family in Dublin, Stanford was educated at the University of Cambridge before studying music in Leipzig and Berlin. Stanford composed a substantial number of concert works, including seven symphonies, but his best-remembered pieces are his choral works for church performance, chiefly composed in the Anglican tradition. Stanford’s Justorum Animae will be sung by this choir.

The piece by Frank LaRocca is the composition O Sacrum Convivium, from his most recent album In This Place. Trained as an academic modernist during his degree studies at Yale and University of California, Berkeley, La Rocca came to see this approach as a barrier to authentic musical expression, and spent many years in search of a personal creative language. His catalog includes works in all genres, with an emphasis on a cappella sacred choral works.

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Repertory

View the entire list of musical repertory that will be sung by chant and polyphony choirs for Colloquium XXVI:
Repertory by Choir
Repertory Plan
Palestrina’s Missa Papae Marcelli
Mozart’s Sparrow Mass

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New Music

This year’s breakout schedule includes three days of breakouts with David Hughes, where you’ll be able to collaborate with other composers to fine-tune your compositions. Please bring at least 15 copies of the work you plan to use during the session for participants in the breakout. The best compositions from the New Music Breakout sessions will be used for the New Music Reading session on Thursday afternoon. New Music Participants: Please plan to provide digital pdf files from the compositions to the Colloquium for final printing before the Reading session.

The New Music Reading for this year’s Sacred Music Colloquium is scheduled for Thursday, June 23, 2016 at 2:45 pm at the conference hotel.
If you have questions, please contact us at programs@musicasacra.com.

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Schedule

To get an idea of the schedule of events, please see our Schedule of Events. This will give detailed information about the events of the week, including time and location.
NEW! For an overview, please see the Schedule at a Glance.

Scholarships

The CMAA is dependent on donations for scholarships. If you are interested in sponsoring a musician, priest or seminarian’s attendance, please write to us at programs@musicasacra.com or make a donation to our Annual Fund. No amount is too small. All scholarship donations are applied directly to scholarships. If making a donation to the Annual Fund, you can also specify that your donation is to be used for scholarships. To make a donation to the Annual Fund, please use this form or make an online donation:




To apply for a CMAA Colloquium scholarship, please fill out the application form and scholarship recommendation form and submit them to us prior to April 7, 2016. All applications and recommendations must be received at our office by April 7, 2016. Send applications to us at: CMAA, PO Box 4344, Roswell, NM 88202. In order to process your application, we must have both forms received by the deadline. If you have not received confirmation that your application was received in our office by April 6th, please email us at programs@musicasacra.com to assure you don’t miss the deadline. UPDATE: Scholarship deadline has passed.

Application Form
Scholarship Recommendation Form

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Registration

REGISTER ONLINE NOW – LATE REGISTRATION
REGISTRATION FORM

ONLINE LATE REGISTRATION IS NOW CLOSED. Check or credit card payment must accompany registration. Registration and full payment must be postmarked on or before March 1st (Early Bird) or May 7th May 15th (Regular). Registrations postmarked after May 15th will be charged a $50 late fee. You may register online or by mail. If you wish to make installment payments for your fees, please use the mail-in form. Your registration is not considered complete unless accompanied by the $75 non-refundable deposit. Registrations must be received at the CMAA Office (by mail or online) by the close of business, June 7th. After June 7th, registration is only available by telephone by calling our office at (505) 263-6298 on a space available basis. Full payment must be made by the respective deadlines. UPDATE: We can no longer accept any more registrations.

Cancellation: Requests received in writing at the CMAA Office postmarked on or before June 7th will receive a refund less the non-refundable $75 deposit. After that date, refunds are given only in the form of a credit toward registration for the 2017 Colloquium. Refunds will be processed after the Colloquium. All requests for credit must be received in the CMAA office or by email (programs@musicasacra.com) by June 19th in order to be considered for credit. Late requests may only receive a partial credit, depending on charges to the CMAA for meals.

Member Discounts

With a current CMAA membership, the members’ rate is available to you; it is not transferable to another person. If your parish has a CMAA parish membership, please note the name of your parish on your registration form.

Not yet a member? Join now and receive the benefits of membership for a full year for the same price as a non-member registration. Once your membership payment is received, you’ll receive an email with information about the member discount code. Email us at gm@musicasacra.com for any questions.
Join the CMAA

Youth Participants

A parent or chaperone must accompany youth attendees under eighteen. The chaperone must be at least twenty-one years old and registered for the full Colloquium or as a Companion. A parental or guardian permission form and release must be on file with the CMAA before anyone under the age of eighteen may be admitted to the Colloquium, either by sending the completed form or by presenting it at registration. If the youth participant is not accompanied by a parent, a medical treatment authorization form must also be provided to the chaperone or guardian.

Daily Registration

Be sure to indicate the day(s) for which you are registering and note that the fee for full convention registration is usually less than the fee for multiple days. Daily registration is not available online; it must be done on the registration form.

Additional Information

Companion (Adult): Those registering as companions are welcome to accompany a full Colloquium registrant to all activities except breakouts and choir rehearsals. A separate registration form must be filled out for each companion including payment for any additional activities and must include the name of the Full Convention Registrant. Companion registration is not available online; it must be done on the registration form.

Arrangements for guests to attend meals may be made, but require at least 72 hours’ notice. The opening banquet is included for all registrants with full tuition or companion pass.

REGISTER ONLINE NOW – LATE REGISTRATION
REGISTRATION FORM

Scholarship Assistance may be available for partial tuition for persons or parishes of limited means. To apply for a scholarship, please see information about scholarship applications above. Or request a packet from the CMAA office by calling (505) 263-6298. Application deadline is April 7th.

Photographs and Recordings: You are welcome to take photos and videos, but please do not use flash, especially during sacred liturgies.

We welcome private recordings during the Colloquium. In fact, amateur recordings are kept in a collection online by one of our members at this site, and are available for free access. If you do record a session or liturgy, please consider sharing your files with him so that others may hear them.

Contact us at programs@musicasacra.com for more information about sharing your recordings.

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Conference Hotel

HOTEL ACCOMMODATIONS are available at the St. Louis City Center Hotel, 400 South 14th Street, St. Louis, Missouri, 63103, (314) 231-5007. Rooms are available at the special conference price of $109 per room per night, plus tax, for single or double rooms, up to occupancy of four per room. Make your reservation before May 30, 2016 to get the special group rate.
An early departure fee of $50 will apply. To avoid the early checkout fee, a 48 hours’ notice of change in stay before check-in is required. The hotel is a non-smoking hotel.

Amenities include free internet in all guest rooms and discounted overnight self parking at $12 per day (discounted from $17/day). The property includes a fitness center, swimming pool, full service restaurant and bar.
To register for hotel accommodations at this special rate, access our event reservation page.

MAKE HOTEL RESERVATIONS

Are you interested in sharing a room with another attendee? A CMAA member has volunteered to assist with matching up potential roommates. If you would like to share a room, contact Barbara Manson at rooms@musicasacra.com. Please provide her with information including gender and dates of arrival and departure to assist in finding a likely roommate for you. Potential roommates will be put in contact with each other by request. Determining whether or not to share a room and any financial arrangements for payment will be your own responsibility.

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Helpful Links

Curious about the Sacred Music from previous Colloquia? Listen to some of the sound files from previous years at this website: http://music.dierschow.com/Colloquium/

St. Louis Metro: It is amazingly easy to get to the conference for all air travelers. You can catch the train straight from the airport to the city at the low cost of only $4.00 from the airport to the hotel.
Directions:
From Terminal One (All Airlines except Southwest and a few regionals):
From the gate, proceed to the baggage claim area. While in the baggage claim area look for signage directing you to the Metro Link (With your back to the baggage carousels and facing the parking exits, it should direct you to your left).
Following the signs, you will take an escalator to an upper level. There you will be able to buy your metro link pass.
The signs will continue to direct you to the Metro Link platform.
All trains will be eastbound and should be taken to the Civic Center Station, which takes about 1/2 hour. Exit at the Civic Center station; the St. Louis City Center hotel will be across the street.

From Terminal Two (Southwest and a few regionals):
From the gate, proceed to the baggage claim area. While in the baggage claim area look for signage directing you to the Metro Link (It will look like you are heading to the parking garage).
Following the signs, you will cross the pick-up traffic lane at a crosswalk and take an elevator to an upper level. There you will be able to buy your metro link pass and board the train.
Take an eastbound train to the Civic Center Station (takes about 1/2 hour). Exit at the Civic Center station; the St. Louis City Center hotel will be across the street.

Shuttle Service
Do you prefer to take a shuttle? A local shuttle service has offered discounted rates for Colloquium participants — GO BEST Express Door-to- Door Airport Shuttle Service. Click here to reserve your airport shuttle ride to/from Lambert International Airport and your hotel. Our group has a discounted rate of $17 each way per person. Reservations MUST be made online using the link to receive the discounted rate. Standard rates ($22 one way) will apply for walk up reservations made on the spot.

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Music Book

2016 Colloquium book–larger, high-resolution pdf (24 megabytes)

2016 Colloquium book–smaller, low-resolution pdf (10 megabytes)

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Fiftieth Anniversary of the CMAA

The summer of 2014 . . .

marks the 50th anniversary of the founding of the Church Music Association of America and its journal Sacred Music. This will be the focus of celebration at Colloquium XXIV  in Indianapolis, June 30–July 6, 2014.

It is not as if this were a new society, even then, far from it. It was an amalgamation of the Society of St. Cecilia (1874) and the Society of St. Gregory (1913). In view of the importance music played in the Constitution on the Sacred Liturgy from the Second Vatican Council, church musicians of the two societies saw the need to join forces to take advantage of the directions the council had indicated for the integration of the treasury of sacred music with substantive participation of the people in the sacred action: the great heritage of Gregorian chant and classical polyphony should enhance the participation of believers in the action of Christ in the Mass, and this should form a precedent for the composition of new sacred music. And so at a meeting in late September 1964, at Boys Town, Nebraska, members of these societies together established the CMAA as a continuation of their groups.

Soon after, new directions in Catholic Church music emerged that were not entirely in accord with the prescriptions of the council: the use of styles borrowed from popular music and so-called “folk music”

Read more ...

Twenty-four Questions on Sacred Music

(Note: this introduction to sacred music is also available in Spanish as a PDF download.)

Q: What is sacred music?
A: Sacred music is “that which, being created for the celebration of divine worship, is endowed with a certain holy sincerity of form,” according to the Sacred Congregation of Rites in its Instruction on Music and the Liturgy, Musicam sacram (1967, ¶4). As defined by the Constitution on the Sacred Liturgy, Sacrosanctum Concilium (1963), sacred music surpasses merely religious music when it is joined to the liturgical rite to become “a necessary and integral part of the solemn liturgy,” whose purpose is “the glory of God and the sanctification of the faithful” (¶112).

“As a manifestation of the human spirit,” said John Paul II in 1988, “music performs a function which is noble, unique, and irreplaceable. When it is truly beautiful and inspired, it speaks to us more than all the other arts of goodness, virtue, peace, of matters holy and divine. For good reason it has always been, and it will always be, an essential part of the liturgy” (December 23, 1988).

Sacred music is created for the celebration of divine worship

  • Sacred music is created for the liturgical celebration of divine worship
  • Its form reflects that purpose

Sacred Music is an essential part of the liturgy

  • Sacred music is not an incidental addition.
  • Sacred music is distinguished from other religious music, which uses non-liturgical forms, styles, or texts.
Q: What are the characteristics of sacred music?
A: On the centenary of its promulgation, John Paul II urged us to revisit and learn from St. Pius X’s letter motu proprio on Sacred Music, Tra le sollecitudini (1903). Pope Pius distinguished three characteristics: “sacred music should consequently possess […] sanctity and goodness of form, which will spontaneously produce the final quality of universality” (§2).

Concerning sanctity, for music to be sacred means it is not the ordinary, not the every-day. It is set aside for the purpose of glorifying God and edifying and sanctifying the faithful. It must therefore exclude all that is not suitable for the temple — all that is ordinary, every-day or profane, not only in itself, but also in the manner in which it is performed. The sacred words of the Liturgy call for a sonic vesture that is equally sacred. Sacredness, then, is more than individual piety; it is an objective reality.

Concerning goodness of form, the Latin speaks of bonitate formarum, “goodness of forms”: this refers to the tendency of sacred music to synthesize diverse ritual elements into a unity, to draw together a succession of liturgical actions into a coherent whole, and to serve a range of sacred expressions. Excellence of forms also serves to differentiate those elements, to distinguish the various functions of liturgical chants by revealing their unique character. Each chant of the various Gregorian genres presents a masterly adaptation of the text to its specific liturgical purpose. No wonder the Church has consistently proposed chant as the paradigm of sacred music.

Sacred music must be true art, says Pope Pius, “otherwise it will be impossible for it to exercise on the minds of those who listen to it that efficacy which the Church aims at obtaining in admitting into her liturgy the art of musical sounds.” Beauty is what holds truth and goodness to their task. To paraphrase Hans Urs von Balthasar, without beauty, the truth does not persuade, goodness does not compel (The Glory of the Lord: A Theological Aesthetics, I: 19). Beauty, as expressed in the Church’s liturgy, synthesizes diverse elements into a unified whole: truth, goodness, and the human impulse to worship.

Concerning universality, sacred music is supra-national, equally accessible to people of diverse cultures. The Church does admit local indigenous forms into her worship, but these must be subordinated to the general characteristics of the received tradition. By insisting on the continuous use of her musical treasures, especially chant, the Church ensures her members grow up hearing this sacred musical language and receive it naturally as a part of the liturgy.

The characteristics of Sacred Music are Holiness, Beauty, and Universality

  • Sacred Music is not common, ordinary, or secular.
  • Beauty is described as “goodness of forms”.
  • Gregorian chant is the paradigm of sacred music.
  • Each chant piece presents the text through its melodic form according to the piece’s specific purpose in the liturgy.
  • Sacred music must be true art.
  • The music of the Church’s received tradition has proved itself accessible to people of diverse cultures.
Q: Why should we care?
A: Celebrating the liturgy involves the whole person: intellect and will, emotions and senses, imagination, aesthetic sensibilities, memory, physical gestures, and powers of expression. Appropriate feeling is necessary for the communication and assimilation of religious truth. The Church’s insistence on music of a unique sort is intended not merely to stimulate feelings in a general way, but to exemplify Christian truth and convey transcendent mysteries using an appropriate form of expression. As Pope Benedict XVI has written, sacred music “elevates the spirit precisely by wedding it to the senses, and it elevates the senses by uniting them with the spirit” (Cardinal Ratzinger, The Spirit of the Liturgy, 150). Celebrating the liturgy involves the whole person

  • The liturgy engages the whole person in all his faculties, elevating the spirit and senses to convey truth
Q. Isn’t this really just a matter of taste?
A: Nothing prevents us from preferring one form of music to another. What’s more, nothing prevents us from preferring one form of popular religious song to another. But music that is suitable for sacred liturgy must be of a special sort. No longer can personal preference be the sole criterion. “Not all musical forms can be considered suitable for liturgical celebrations,” says Pope John Paul II in his Chirograph on sacred music (2003). He quotes Pope Paul VI: “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.”

In his general audience of February 26, 2003, Pope John Paul called on musicians to “make an examination of conscience so that the beauty of music and hymnody will return once again to the liturgy. They should 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.”

the sense of prayer, dignity, and beauty

  • The liturgy has its own criteria, apart from personal taste
  • Not all musical forms or texts are suitable
Q. Why should we regard Gregorian chant as the ideal?
A: From her earliest days, the Roman Church has clothed her worship with Gregorian chant. Through the centuries she has safeguarded the chant as her own unique form of music, and through those same strains she continues to teach and pray, mourn and rejoice in her liturgy. For these reasons, Gregorian chant is the “supreme model for sacred music” (Pope Pius X) and the music proper to the Roman Church.

Throughout the 20th century, this fact was reiterated in official Church teaching on sacred music. Sacrosanctum Concilium affirms it, as does the General Instruction on the Roman Missal. As Pope John Paul II said, quoting Pope Pius X, “The more closely a composition for church approaches in its movement, inspiration and savor the Gregorian 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.” Pope Benedict XVI agrees: “An authentic updating of sacred music can take place only in the lineage of the great tradition of the past, of Gregorian chant and sacred polyphony.”

Chant is the one music that we inherit from the ancient Church fathers. It is not a “style” but the music of the Mass itself. It is sung in unison, which makes it a perfect expression of unity. It illuminates and gives expressiveness to the sacred texts, but it does not alter them. It musically expresses the heart of the Church and thus exists across and outside time.

Gregorian chant is the music proper to the Roman Church:

  • that is: it is the music characteristic of the Roman church
  • it is an inheritance from the patristic era: some pieces use Latin Scripture texts that predate the Vulgate Bible
  • Church teachings have called it the “supreme model for sacred music”
Q. What is the origin of Gregorian chant?
A: Singing has been a part of Christian worship since the earliest days of the Church. The chant, as it has been handed down to us and as it emerged from the rearrangements and reforms of the 7th, 8th and 9th centuries, has not entirely retained its primitive form. It unites within itself inherited elements that are much older and have been synthesized by either re-forming or preserving them.

Five main streams of inherited material flow together into the chant, and within the melodic classifications of the chant they remain formally distinguishable from each other to this day. These include Jewish solo psalmody, whose basic model is preserved in the Invitatory, the Responsories, and the Tract; the monastic choir psalmody of the Divine Office; the ancient art of depicting faith in song; the ancient cantillation of the priests and lectors in the tones of orations and readings; and the popular elements of various kinds in the acclamations, doxologies, and simple hymns and antiphons.

The melodic material in Gregorian chant derived from such diverse sources has nonetheless acquired one spirit: it is the Christian spirit, with its new desire to express something which lends its living breath to these melodies. The result is the Roman chant, the cantilena Romana.

The term Gregorian chant comes from its early association with Pope St. Gregory the Great (6th century). According to 8th century tradition, Pope Gregory was inspired by the Holy Ghost to codify the chant of the Roman Rite. The consensus today, based on extant documents, is that the Gregorian melodies developed in the 8th and 9th centuries from a synthesis of Roman chant and Gallican practice, as promoted by the Carolingian rulers in Francia. In making Roman techniques their own, the Frankish cantors “inaugurated a long period of musical creativity, the fruits of which may be found in the extant notated music of the late 9th, 10th and 11th centuries” (S. Rankin). By the 12th and 13th centuries, Gregorian chant had become the standard song of the Western Church.

The chant unites elements from ancient Jewish, monastic, priestly, and popular practices in various types of chants

  • old Roman chant was adopted and developed further in the Frankish kingdoms
  • chant melodies developed in the 8th and 9th centuries
  • notation was used in the 9th to 11th centuries
  • the Frankish-Roman synthesis became the standard song of the Roman Church
Q: Didn’t Vatican II do away with chant?
A: Contrary to widespread belief, the Second Vatican Council did not seek to diminish the role of chant but rather to increase it. Sacrosanctum Concilium states: “The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services” (¶116). This pride of place was not intended to exclude other kinds of sacred music, especially polyphony, “so long as they accord with the spirit of the liturgical action.”

The Council’s directive culminated a long process of reflection and legislation regarding sacred music that began with Tra le sollecitudini. Pope Pius X sought to diminish the role of the secular theatrical style that had come to typify sacred music in the 19th century, which tended to “correspond badly to the requirements of true liturgical music” (§6). He instead called for an increased use of chant, which much better expresses the meaning and form which tradition has given individual parts of the liturgy (§10).

The Council drew on the teachings of Pope Pius, and sought to continue the restoration that he had begun by calling for the completion of a critical edition of chant. For these reasons, Church musicians greeted the reform of the liturgy with great enthusiasm.

But within three years of the Council, the 1965 “transitional Missal” appeared to deemphasize Latin in the Ordinary parts of the Mass. Some liturgical activists used the Council’s provision for more use of the vernacular to promote the virtual exclusion of Latin. The revised Missal (1969) was promulgated at a time of theological confusion and cultural upheaval that depreciated all things traditional. Conflicting visions of liturgical worship and undisciplined experimentation disrupted the implementation of the new Missal. All of this led to the near extinction of Latin chant in favor of vernacular hymnody.

The revised Graduale Romanum, the Church’s official book of chant for the Mass, was published in 1974. During the intervening period the rise of popular and pseudo-folk music at Mass drastically disrupted the restoration of sacred music begun by Pope Pius and endorsed by the Council. Whatever opportunity there might have been to increase the role of chant was lost.

But today, signs of restoration are all around us, as younger Catholics, led by a new generation of priests, are rediscovering the Church’s treasury of sacred music and reintroducing it into parish worship.

The Council called for chant to have pride of place in the liturgy

  • The Council built on prior teachings about music from 20th-century popes, who favored chant and sought to exclude music from operatic or theatrical styles
  • More accurately translated: the Council gives chant “the principal place” (principem locum) in the liturgy
  • The anti-traditional mood of the 1970s is passing, and a new generation of Catholics is working to carry out the Council’s aspirations.
Q: Does chant have to be in Latin?
A: When the Church speaks of Gregorian chant, she means Latin chant. Latin is especially preferred because it is the language of the Church. It is the language in which the chant was composed, and the chant melodies are constructed around the accentuation, phrasing, and articulation of the Latin text.

Other forms of plainsong do not have to be in Latin, and most vernacular languages can be used in chantlike styles. Indeed, it can be useful and feasible to chant some liturgical texts in the vernacular. But such a project has limits. Chant adaptation requires changing familiar words to fit the music, or modifying the music to fit vernacular texts. One might question the usefulness of such an exercise. The purpose of liturgy is not purely pedagogical, else the entire liturgy could be written in the style of a newspaper article.

The purpose of sacred liturgy is far deeper and more complex: it is to draw us out of time and place so that we might more clearly perceive eternal mysteries. The liturgy is not primarily a teaching session but rather “an encounter between Christ and the Church… The preparation of hearts is the joint work of the Holy Spirit and the assembly, especially of its ministers. The grace of the Holy Spirit seeks to awaken faith, conversion of heart, and adherence to the Father’s will” (Catechism of the Catholic Church, 1097–8). The relative remoteness and changelessness of the Latin language, especially when united to the chant with its purity of form, helps to realize this encounter by leading us away from the ordinary and toward the transcendent.

Gregorian chant is Latin chant

  • However, vernacular languages can also be used in chantlike styles (called plainsong)
  • Still, the use of Latin helps to draw us out of our immediate time and place to contemplate the eternal
Q: What is polyphony and what makes it specially suited to liturgy?
A: Polyphony literally means many voices. Polyphonic music has two or more voice parts that move independently (or contrapuntally) to weave a musical fabric. The term generally applies to sacred vocal music from the late Middle Ages through the Renaissance. Polyphonic music occasionally sounds chordal (or homophonic), but the contrapuntal style is generally distinguished from the homophonic style in its approach to harmony. In homophony, chords are presupposed, and voice parts are written chiefly to fit into a chord. In counterpoint, voice parts are written more as individual melodies, with chords resulting from the simultaneous tones of the independent lines. This emphasis on the individual vocal lines shows the influence of chant, from which polyphony grew organically.

The “golden age” of sacred polyphony lasted from about 1400 until 1650, but composers of later eras continued to favor the contrapuntal style, especially when writing for the church.

In polyphony, multiple voices sing independent melody lines to weave a musical fabric

  • Inspired by chant, sacred polyphony had its golden age in the late Middle Ages and the Renaissance
  • It is contrasted with the later style of homophony, in which voices move rhythmically together from chord to chord
Q: Who are some of the most important composers of polyphony?
A: The earliest known composers were Leonin (c. 1163–1201), Perotin (fl. c. 1200), and Guillaume de Machaut (c. 1300–1377), but the most representative and well-known composers of sacred polyphony include Josquin des Prez (c. 1450–1521), Cristôbal de Morales (c. 1500–1553), Giovanni Pierluigi da Palestrina (1525–1594), Tomas Luis de Victoria (1548–1611), Thomas Tallis (c. 1505–1585), William Byrd (1543–1623), Orlando di Lasso (1532–1594), Francisco Guerrero (1528–1599), Carlo Gesualdo (1561–1613), and Claudio Monteverdi (1567–1643). Many later composers were inspired by these Renaissance masters of polyphony.
Q: Aren’t chant and polyphony too hard for regular parishes?
A: As with any art, sacred music ranges from very simple to very complex. From the earliest days of the Church, congregations have sung the simpler chant melodies. Collections like the Liber Cantualis (published by the Abbey of Solesmes) and Jubilate Deo of Paul VI (1974) contain chants that everyone can sing. At the same time, the fullness of the Gregorian repertoire, consisting of several thousand chants for every purpose, requires experience, practice, and often a high level of mastery. The same is true of sacred polyphony. Many congregations can sing four-part hymns, but more complex contrapuntal pieces require a well-trained choir to sing on behalf of the praying community.

For hundreds of years, parishes around the world have fostered choirs and promoted choral singing. To ensure the preservation of the Church’s treasury of sacred music, the Council insisted that choirs “must be diligently developed” (¶114). While professionals can greatly enhance performances of sacred polyphony, nothing prevents amateurs from singing this music, and even directing it, if necessary. It can be hard work, and demands more of performers and listeners than popular styles. But only the best is good enough for the God we worship.

The vast chant repertoire comprises ornate and simple pieces

  • The full repertoire of chant for the Mass and the Divine Office includes thousands of chants
  • It ranges from ornate pieces requiring a high degree of preparation to simple hymns and chants that a congregation or a beginning choir can sing
  • Introductory books like the Liber Cantualis or Jubilate Deo can be helpful
Q: What about “full, conscious, and active participation?”
A: The participation of the faithful in the liturgy was a primary concern of the Council (SC ¶14). We need to distinguish two forms of participation: internal and external. Both are necessary for the full actuosa participatio of the human person because human beings are made up of both body and soul. The interior element is the “heart” of the matter, which finds expression in exterior action. One kind of external participation is singing. In his ad limina address in October 1998, Pope John Paul II reminded U.S. bishops that “active participation does not preclude the active passivity of silence, stillness and listening: indeed, it demands it. Worshippers are not passive, for instance, when listening to the readings or the homily, or following the prayers of the celebrant, and the chants and music of the liturgy. These are experiences of silence and stillness, but they are in their own way profoundly active.”

The call for active participation in singing long predates the Council. In Tra le sollecitudini, Pope Pius X commends the active participation of the people in the public and solemn prayer of the Church. In his Encyclical on Sacred Liturgy, Mediator Dei (1947), Pope Pius XII praises congregational singing of liturgical chant as a means to “foster and promote the people’s piety and intimate union with Christ” (¶106).

Some have read the Church’s teaching on participation to mean: the people sing as much as possible. Any music that the congregation does not or cannot sing is thereby excluded from liturgical use. This interpretation has been specifically rejected by all Popes for a century. Indeed, the post-conciliar Musicam sacram legislates in favor of permitting a full choral Ordinary, while the current General Instruction on the Roman Missal specifically names parts of the Mass that may be sung by the choir alone. Conscientious and diligent church musicians must not allow themselves to be misled by a one-sided misinterpretation of the conciliar texts.

Participation is external and internal

  • The liturgy calls for external participation sometimes and internal participation always
  • The congregation’s singing is one kind of external participation
  • Sometimes the participation of the faithful happens in stillness, when they attentively follow the prayers of the celebrant, the actions of a procession, or a liturgical chant; this too is active participation
  • In the Church’s documents, the choir has its own role, in addition to the task of leading the congregation
  • Popes have called for active participation in singing for 100 years
Q: What is the sung Ordinary?
A: The Ordinary refers to the parts of the Mass that are generally repeated in each liturgy. These include the Introductory and Penitential rites, the Preface dialogue, the Communion rite, and the concluding rites. The sung Ordinary refers to the five principal Ordinary chants which are identified by their opening word(s): Kyrie (Lord have mercy), Gloria (Glory to God), Credo (Creed), Sanctus and Benedictus (Holy, holy), and Agnus Dei (Lamb of God). Traditional polyphonic Mass settings consist of these five movements. Modern vernacular Mass settings may include music for the Memorial Acclamation, Amen, and even the Our Father. The Ordinary parts of the Mass are those generally repeated in each liturgy

  • Kyrie, Gloria, Credo, Sanctus and Benedictus, Agnus Dei
  • also, the dialogues of the priest and people
Q: Is a complete polyphonic setting of the Mass Ordinary really viable in our times?
A: Most certainly, and nothing in prescriptive Church law excludes it. Though the issue was debated at the time of the Council, Musicam sacram, the most recent binding legislation from Rome concerning liturgical music, maintains the option of a full polyphonic setting. The General Instruction of the Roman Missal (¶216) seems to contain wording to the contrary, but we must remember that it speaks descriptively and not prescriptively when it says, “the Sanctus is sung or recited by all the concelebrants, together with the congregation and the choir.”

In fact, the full choral Sanctus is used in weekly celebrations of the modern Roman Rite in Rome and in parishes and cathedrals in the United States, England, and Canada. Seeking to clarify the issue, Cardinal Ratzinger wrote: “Does it not do us good, before we set off into the center of the mystery, to encounter a short time of filled silence in which the choir calms us interiorly, leading each one of us into silent prayer and thus into a union that can occur only on the inside? …The choral Sanctus has its justification even after the Second Vatican Council.”

“The choral Sanctus has its justification even after the Second Vatican Council.”
Q: What are the sung Propers?
A: The Propers refer to the parts of the Mass that change from liturgy to liturgy. There are five sung Propers: Introit, Gradual, Alleluia (or Tract), Offertory, and Communion. These chants can be found in the Graduale Romanum and Gregorian Missal, both published by the Abbey of Saint-Pierre de Solesmes, the center for chant restoration in the 19th and 20th centuries.

The Introit chant is the normative ideal for what is commonly known as the processional hymn (sometimes called the gathering song). The Gradual, which follows the first reading, is now almost always replaced by the Responsorial Psalm from the Lectionary. The Alleluia, with its verse, immediately precedes the Gospel reading; it is replaced by the Tract in the penitential season of Lent. The Offertory is not just the act of presenting and preparing the gifts, but is a chant prescribed for the Mass of the day, even though the text is not given in the Roman Missal. The Communion chant is likewise prescribed for the Mass of the day.

Ideally, all five Propers are sung in their Gregorian settings, but realistically this is not always possible. Latin and vernacular hymns may quite licitly replace the Introit, Offertory, and Communion chants, and simpler responsorial forms may replace the Gradual and Alleluia chants. Singing the full chant Propers requires careful planning and patient rehearsal over the course of many years.

The Proper parts of the Mass are the texts and chants that change frequently

  • The Propers change from week to week, or even from day to day according to the observances in the liturgical calendar
  • They are the Introit, Gradual, Alleluia (and the Lenten Tract), Offertory, and Communion
Q: What about “Music in Catholic Worship” (1972, rev. 1983) and “Liturgical Music Today” (1982), two documents often cited in discussions of sacred music?
A: These two documents from the U.S. Bishops Committee on the Liturgy contain some insight, but they tend to offer commentary that is at odds with other official sources of Church instruction, not in the least because they rely on the opinions of their authors. MCW, for example, says that “the musical settings of the past are usually not helpful models for composing truly liturgical pieces today” (¶51)—a position that finds no support in any official teaching. In contrast, Sacrosanctum Concilium teaches that “the treasury of sacred music is to be preserved and cultivated with great care” (¶114).

Such discrepancies have made it difficult for many people to discern the Church’s authentic teaching. The authority of these American documents remains debatable, as neither was passed by or even voted on by the full body of the U.S. Bishops. In October 2006, the committee met to consider revisions to these documents in light of the Instruction from the Congregation for Divine Worship, Liturgiam authenticam (2001).

In any case, the above-mentioned documents have been superseded by Sing to the Lord: Music in Divine Worship, released by the USCCB in 2007. Although this document too does not possess the inherent authority of an instruction or encyclical issued by the Pope or by one of the Roman Congregations, it nevertheless helpfully emphasizes some of the same points we have reviewed in this pamphlet.

Sing to the Lord notes that seminarians and priests should be familiar with celebrating the liturgy in Latin and with Gregorian chant (nn. 20, 23, 65) and that this chant, being “uniquely the Church’s own music,” deserves “pride of place in liturgical services” (n. 72). The document goes on to say: “Chant is a living connection with our forebears in the faith, the traditional music of the Roman rite, a sign of communion with the universal Church, a bond of unity across cultures, a means for diverse communities to participate together in song, and a summons to contemplative participation in the Liturgy” (ibid.). Interestingly, the document tacitly admits that the Second Vatican Council’s request that “the faithful be able to sing parts of the Ordinary together in Latin” has not been fulfilled: “In many worshiping communities in the United States, fulfilling this directive will mean introducing Latin chant to worshipers who perhaps have not sung it before. While prudence, pastoral sensitivity, and reasonable time for progress are encouraged to achieve this end, every effort in this regard is laudable and highly encouraged” (n. 74). The document specifies: “Each worshiping community in the United States, including all age groups and all ethnic groups, should, at a minimum, learn Kyrie XVI, Sanctus XVIII, and Agnus Dei XVIII, all of which are typically included in congregational worship aids. More difficult chants, such as Gloria VIII and settings of the Credo and Pater Noster, might be learned after the easier chants have been mastered” (n. 75, emphasis added).

All this amounts to a strong reaffirmation of the importance of the chant in the Roman liturgy.

“Sing to the Lord” (2007) urges priests to celebrate the liturgy in Latin and with Gregorian chant

  • “uniquely the church’s own music”
  • “Each worshipping community” should “learn Kyrie XVI, Sanctus XVIII, and Agnus Dei XVIII”, and then settings of the Gloria, Credo, Pater Noster
Q: What’s so great about the organ?
A: Since gaining acceptance for liturgical use in the Middle Ages, the organ has been esteemed for its contribution to sacred music. Its method of producing sound recalls the human voice itself, which the Church has given primacy in her worship. Its use over the centuries in a solo and supportive role has given the organ a unique status above all other instruments.

In 2006, when he blessed the new instrument at the Alte Kapelle in Regensburg, Pope Benedict XVI remarked, “The organ has always been considered, and rightly so, the king of musical instruments, because it takes up all the sounds of creation… and gives resonance to the fullness of human sentiments, from joy to sadness, from praise to lamentation. By transcending the merely human sphere, as all music of quality does, it evokes the divine. The organ’s great range of timbre, from piano through to a thundering fortissimo, makes it an instrument superior to all others. It is capable of echoing and expressing all the experiences of human life. The manifold possibilities of the organ in some way remind us of the immensity and the magnificence of God.”

“The organ has always been considered, and rightly so, the king of musical instruments, because it takes up all the sounds of creation… and gives resonance to the fullness of human sentiments”
Q: What are the main liturgy books that I need?
A: At minimum, every Church musician needs the Liber Cantualis and the Gregorian Missal (both published by Solesmes). The Liber Cantualis contains chants for the prayers and responses of the Mass, including the most useful and beloved chants that the congregation sings, along with a selection of chants for the Ordinary. It also contains the four Sequences, seasonal Marian antiphons, and popular chants that have obtained highly valued status through frequent use at communion and as prelude and postlude. The Parish Book of Chant (CMAA), a similar anthology, is also a good option, providing the Ordinary of the Mass for the modern and traditional forms of the Roman rite as well as English translations for the chants.

The Gregorian Missal provides a full selection of Ordinary chants, and all the Latin Propers for Sundays and greater feasts. It includes English translations of the chants and prayers, as well as references for the three-year cycle of Scripture readings.

Musicians also might want to own the 1974 Graduale Romanum, which contains the Proper chants for the entire Church year. They will also need an authoritative guide to liturgical rubrics, such as one by Msgr. Peter Elliott. Those using the traditional Roman Rite (1962 Missal) will need an older edition of the Graduale or the Liber Usualis. A reprint of the 1961 Liber is available from Biretta Books.

MusicaSacra.com has numerous chant resources for free download, including a complete set of communion antiphons with Psalm verses, and the 1961 and 1974 editions of the Graduale Romanum.

 

  • Liber Cantualis: basic chants: Mass ordinaries, Sequences, popular hymns
  • Gregorian Missal: chant repertoire for Sunday Masses in the modern Roman rite
  • 1974 Graduale Romanum: complete chant repertoire for Mass in the modern Roman rite
  • 1961 Graduale Romanum: complete chant repertoire for Mass in the traditional Roman rite
  • Liber Usualis: chant repertoire for Mass and Vespers in the traditional Roman rite
Q: Do I have to learn to read medieval notation?
A: An understanding of the traditional square notes, or neumes, is essential for singing chant. Church musicians who read only modern notation have access to a limited chant repertoire, and are deprived of the stylistic nuances that neumes bring to the Gregorian melodies. If one already reads modern notation, the transition is not difficult. The C clef marks do, the F clef marks fa, and the whole- and half-steps up and down the scale follow accordingly. The staff has four lines instead of five, which reflects the vocal range of most chant. Various chant methods can help you with rhythm, pitch, and style. An excellent one is A Gregorian Chant Master Class, published by the Abbey of Regina Laudis.  

  • Most chant repertoire is available only in traditional notation
  • For people familiar with modern notation, learning to read square notes is easy
Q: Which Church documents should I read?
A: Church musicians need to be thoroughly familiar with Sacrosanctum Concilium, the General Instruction on the Roman Missal, Musicam Sacram, John Paul II’s Chirograph on Sacred Music, and Pius X’s Tra le sollecitudini. The entire history of Papal legislation on sacred music is a worthy study. Its unifying theme points to a distinct body of music that can be called sacred in contradistinction to profane music, which is utterly unsuitable for the church, or religious music, which is suitable for non-liturgical use only.
Q: Where can I get polyphonic music to sing?
A: There are many excellent publishers of Renaissance polyphony, as well as works by later composers in the contrapuntal style. A great online resource is the Choral Public Domain Library (cpdl.org), which provides scores for download free of charge. As a choir progresses further into the repertoire, singers can look to the many publishers of sacred music that produce quality editions of new and old work.
Q: My parish has dreadful music. How can I change it?
A: Self-education is the first step toward the restoration of beauty and holiness in the liturgical life of your parish. Catholic musicians should learn to read neumes, and should begin to commit Latin hymns and settings of the Ordinary to memory. Then they can gather with others to form a schola, the traditional name for a choir that sings chant. It can take many months of practice before a new schola is prepared to sing at Mass.

In the meantime, the schola can find other opportunities to perform chant, including Benediction services and visits to hospitals or homes for the aged. In all of this, prayer and charity toward others are essential. Sometimes the pastor is open to the idea and sometimes he is not, but he is far more likely to be welcoming to a schola that is already serving the parish community. Slow and systematic work, done cheerfully and with attention to quality, will accomplish far more in the long run than rash protests and demands.

 

  • Start with self-education
  • Work together with others
  • With attention to quality
Q: Won’t a drastic change alienate people?
A: The liturgical upheaval of the late 1960s and onward confused and alienated many Catholics. Some people loved the new pop style and other people were embittered by it. Attitudes toward sacred music remain a source of division among Catholics today. While the need to restore the sacred is urgent, pastoral sensitivity is necessary to avoid the disorienting approach of the post-conciliar period. It will take time for the liturgical aesthetic to recover from the errors of the recent past so that it may be deepened and matured. The restoration of sacred music is a long-term project that requires years of relentless progress. The restoration of sacred music is a long-term project that requires patience and sensitivity
Q: Who wrote these FAQs and what else should I read?
A: This Q&A was prepared by members of the Church Music Association of America, with the assistance from the CMAA board of directors.

A bibliography of literature on sacred music would be too vast to include here. But the musician should read official documents related to Church music as listed at MusicaSacra.com and join the CMAA to receive the quarterly journal Sacred Music, also at MusicaSacra.com.

The CMAA is a non-profit organization (501c3) and very much welcomes your support.

Read more . . . about joining CMAA.

This document is available as a printed booklet and as a free PDF download: “Frequently Asked Questions on Sacred Music“.

The Saint John Fisher Missale

The Saint John Fisher Missale project provides congregational booklets for Extraordinary Form Masses offered according to the 1962 Missale Romanum. Dr. Berthold Kress gives an introduction to the project.

This post introduces a new congregational resource for the celebration of liturgy according to the so-called Extraordinary Form. As one of the editors I would first like to thank Jeffrey Tucker and the Church Music Association of America for hosting our project on their website.

In 2008, honouring the request from a coetus fidelium, the Cambridge University Catholic Chaplaincy at Fisher House introduced regular Masses in the Extraordinary Form. Many of the faithful who attended them were students who had little experience with this form of liturgy, and lacked aids like pew missals. It seemed necessary to provide them with some material so that they could follow the liturgy more easily, so Christopher Hodkinson and I volunteered to produce sheets with the Propers for each Mass. Eventually, we transformed them into booklets containing the Ordinary, some chant settings, and the Propers occurring in each of the three terms of the Cambridge academical year. They were modelled on booklets that had been created previously for the Latin Novus Ordo Mass, which is celebrated at Fisher House every Sunday during term time; their editor, Pierre Thibaudeau, kindly allowed us to re-use some of the chants he had type-set. We now wish to make the materials we have compiled available to others and hence we decided to transform them into PDFs and to place them on a website for downloading. We are most grateful to Gregor Dick for designing a website and for very patiently replacing files with corrected versions. Because the original booklets did not cover the vacations there are gaps over Christmas and in the summer, which we are working to fill in the coming weeks.

In the process of producing these texts we felt increasingly that it would not be enough simply to copy texts from existing pew Missals, but that we wanted to provide communities using the Extraordinary Form with material that would allow them to further develop and enrich their celebration of Mass in the Extraordinary Form. In the following I explain how our resource differs from others that are available (disclaimer: this reflects the opinions of the editors, not the liturgical practice at Fisher House).

1. Traditional Liturgy is more than Low Mass

In recent centuries a sharp dichotomy between High Mass and Low Mass evolved, and as a result many small parishes celebrated sung Vespers and Benediction, but never sung Mass. With the propagation of a simple Missa cantata without Deacon or Subdeacon this development was partially reversed in the early 20th century. However, a look at current Mass listings shows that in many places Sung Masses are offered only on rare occasions. We do not want to demean Low Mass in any way – it has its own devotional value, and in many places it is the only practical option. However, it seemed important for us to use Sung Mass as the standard option for our Ordo Missae (which, naturally, can be equally well used for Low Masses), since this helps to indicate more clearly the structure of Mass. Furthermore, for those of the faithful used to Latin Novus Ordo (as many of the faithful in Cambridge were) the transition to an Old-Rite Missa cantata is much easier than to a Low Mass. Using the High Mass as a point of departure for the explanation of the rubrics has some consequences that may be surprising for some – we decided, for instance, to include the Creed not in the ‘Mass of the Catechumens’ but in the ‘Mass of the Faithful’, because during it the altar is prepared by the Subdeacon (and, furthermore, in ancient times the catechumens were only taught the Creed shortly before Baptism).

2. Traditional Liturgy is more than Sunday Mass

The Church requires all the faithful to attend Mass on a Sunday or a holiday of obligation. Today, there are few of the latter, and many of them have been moved to Sundays in recent years. It is clear that many Catholics have a lot of commitments and simply have no opportunity to go to Mass during the week; furthermore, it is often difficult to schedule extra Masses on feast days. Nevertheless, the restriction of public, solemn liturgies to Sundays very much impoverishes the celebration of our Faith. Therefore, our website contains the Propers for all feasts of the First and Second Class, and furthermore the liturgies of some Vigils, Ember Saturdays and the Rogations. Ideally, we would also include the Propers for sung Vespers on Sundays and Feast Days, but this would be a different project. Likewise, we would have liked to provide much material for the feasts of local saints, but naturally this is not possible on a website for general use.

3. Traditional Liturgy is more than ‘1962’

This point may cause some controversy, although it is becoming increasingly well understood as knowledge of the traditional rites becomes more widespread. First of all one has to state that the legislation governing the Extraordinary From (as of 2012) is clear: Liturgy in the Extraordinary Form is liturgy according to the liturgical books that were in force in 1962. In practice, this rule is rarely obeyed to the letter. In some places reforms introduced after 1962 are still being followed (e.g. having the lessons read only in the vernacular during a sung Mass), whereas others retain elements that had been abolished by 1962 (most prominently the Confiteor before Communion). Such practices are sometimes said to be justified on the ground of custom. The editors of the Saint John Fisher Missale have tried to produce liturgical resources that can be used widely, and have therefore included some commonly seen ‘pre-1962’ elements, normally introduced by words like ‘where it is usual’ or ‘may be added’. This can be called ‘fudging’, but we think that this may be the best option for avoiding conflicts and making our material widely usable. It is our personal view that the reforms done to the Mass between 1900 and 1962 were fully legitimate, but that not all of them were very wise, and we hope that some of them will be revisited by ecclesiastical authority in the coming years.

4. Traditional Liturgy is more than Trent

Before the catastrophe of the Reformation, the English Church had with the Use of Sarum one of the richest liturgical uses in the Western Church. Like all the ancient local uses the Use of Sarum was not suppressed by the Council of Trent, it was still used during the restoration of the Faith under the reign of good Queen Mary Tudor and by recusants in the Elizabethan period; even after the restoration of the hierarchy in the 19th century there was some debate over whether some elements of the Sarum use should be revived at least in designated churches. Today it seems inopportune to debate whether the decision to become ‘fully Roman’ was right or wrong, or whether it would be legitimate or advisable to employ the Use of Sarum again, given the logistical difficulties involved. So, while the Saint John Fisher Missale is fully Roman in its usage, we decided to include texts for some chants from the Sarum Gradual, primarily Sequences, as important elements of our liturgical patrimony which remain valuable today. These are naturally not part of the Mass according to the Tridentine use of the Roman Rite. However, since the choir is allowed to sing Latin motets in addition to the Ordinary and the Proper there seems to be no reason why it should not be permitted to sing these ancient and often very rich texts at some point during Mass. Naturally, doing so would require some initiative from the Director of Music, since the melodies for these texts cannot be found in the standard chant books (the website of the Saint John Fisher Missale gives a short list of sources). Therefore, it is likely that these texts will be sung only occasionally. Even so, it is hoped that providing them together with a translation (a literal translation rather than a verse paraphrase for singing) will aid the faithful in their devotions. Other features that enrich the collection are the ancient Offertory Verses taken from the Offertoriale Romanum, which was compiled in the 1930s for liturgical use, and Texts for the Kyrie, taken from the Sarum Books and the Analecta hymnica..

I would like to ask all users of the Saint John Fisher Missale for feedback, and especially to point out any errors they might encounter.

Berthold Kress is an art historian specializing in medieval and early modern art, especially illuminated manuscripts and early book illustrations. He completed his doctoral studies at the University of Cambridge and is currently working in the Photographic Collection of the Warburg Institute, University of London.

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