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Views from the Choir Loft

What does Cicero have to do with the Breviary?

Guest Author · April 16, 2018

Editor’s Note: We were delighted to receive this (unsolicited) guest submission from a young college student. This subject is of particular interest to the committee creating the Saint Jean de Brébeuf Hymnal—a publication doing something unique and remarkable with the ancient hymn texts. Therefore, if you like this topic, fasten your seat belts!


89505 Pope Urban VIII HEN POPE Emeritus Benedict XVI promulgated Summorum Pontificum ten years ago, he expressed a hope that the celebration of both forms of the Roman Rite would be an opportunity for the two forms to mutually enrich each other. To some extent, this hope has borne fruit. There is a relatively small but growing movement to celebrate Mass in the Ordinary Form maintaining elements from the Extraordinary Form that are compatible with the 1969 rubrics, such as facing ad orientem and maintaining priestly digits. I think many who have attended such Masses would agree with me that these elements truly “enrich” the Ordinary Form. But could the Ordinary Form enrich the Extraordinary? Enter the Italian Renaissance.

The Renaissance was a revolution that was not only artistic but also linguistic. At the time, Latin was the universal language of educated Europeans. At the same time that artists looked to Greco-Roman models for inspiration, humanist scholars began to eschew the lexical and grammatical features that characterized Patristic Latin and instead to turn to pre-Christian Rome. The most extreme of these scholars even refused to use any word or grammatical construction not found in the writings of Cicero. Caesar and Livy were not good enough for them. Not all went to such extremes, but the humanists generally agreed that Christian writings could not be the standard of “good Latin.”

In 1623, Maffeo Barberini was elected pope and took the name Urban VIII. Himself a classical scholar by training, he was troubled that liturgical hymns did not always follow ancient rules of grammar or poetry composition. Accordingly, he set a group of Latin scholars to the task of rewriting the hymns of the Roman Breviary. They made approximately 952 “corrections” to the ancient hymns, and two verses from the Breviary hymn “Rex Sempiterne” illustrate the difference in style:

Ancient Version|
UI MUNDI in primórdio
Adam plasmásti hóminem:
Cui tuae imágini
Vultum dedísti símilem.

3. Quem diábolus decéperat
Hostis humáni géneris:
Cujus tu formam córporis
Assúmere dignátus es.

Ancient Version|
2. At the beginning of the world
you made the man Adam
to whom you gave a countenance
similar to your image;

3. Whom the devil, the enemy
of the human race, had deceived;
and whose form of body
you deigned to assume.

1632 Edition|
ASCÉNTE qui mundo faber
Imáginem vultus tui
Tradens Adámo, nóbilem
Limo jugásti spíritum.
.

3. Cum livor et fraus daémonis
Foedásset humánum genus,
Tu, carne amíctus, pérditam
Formam refórmas ártifex.
.

1632 Edition|
2. When the world began
You created Adam and gave him
the image of Your own likeness,
joining a soul of noble destiny
with slime of the earth.

3. But when an envious, deceitful enemy
had covered mankind with the filth of sin,
You clothed Yourself in man’s flesh and,
a creator once again, gave man
back the beauty he had lost.


Immediately, there was an outcry. Some of these hymns were over a millennium old, and many Catholics were unhappy to be replacing hymns written by Church Fathers with hymns written by Latin scholars. All monastic orders that had been allowed to maintain their own breviaries after Trent uniformly rejected the new hymns. However, diocesan clergy had never been allowed to use the Breviarium Monasticum and were required to pray the Breviarium Romanum, which after 1632 contained Urban VIII’s revised hymns. Until 1985.

By the time the Liturgy of the Hours was promulgated in 1985, it was universally acknowledged that Urban VIII’s reforms had not been a good idea. Accordingly, the new LOTH eliminated them and officially restored the ancient hymns to the liturgy. 1 However, since those who pray the new Liturgy of the Hours generally do so in the vernacular, these hymns have gone largely unacknowledged, except by those monastic orders, such as the Carthusians, who pray the Breviarium Monasticum anyway and therefore never gave up the ancient hymns in the first place.

Now, the rubrics do not allow “mixing and matching” in the liturgy. Clergy must either pray the 1961 Breviary with Urban VIII’s hymns or the 1985 Breviary. Here is where my proposal comes in: wouldn’t it be wonderful if the ancient hymns could be restored to the Extraordinary Form, allowing those who are loath to give up the more complete psalter of the 1961 Breviary to sing hymns written by St Ambrose and St Gregory the Great? In this case, perhaps the post-Vatican II liturgical reforms could truly be a source of enrichment.


We hope you enjoyed this guest article by Miss Sophia Decker.



Photo: “Urban VIII Consecrates St Peter’s Basilica”



NOTES FROM THIS ARTICLE:

1   It should be noted that the Vatican II restoration under Dom Anselmo Lentini also modified the ancient hymn texts in a reprehensible way. If mutual enrichment is to occur, the “corrections” by Lentini’s team must be fixed. This fact is probably overlooked because the Urbanite revisions have been condemned so universally, and the 1891 quote from M. Ulysse Chevalier sums up the matter succinctly: “The Jesuits have spoiled the work of Christian antiquity, under pretext of restoring the hymns in accordance with the laws of metre and elegant language.” —Ed.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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President’s Corner

    Proof Which All Can Immediately See!
    “A little knowledge is a dangerous thing,” as the famous maxim goes. Over the years, I’ve observed malicious attacks on the Brébeuf Catholic Hymnal. Rather than scoring a ‘hit’ on the Brébeuf Hymnal, its attackers often reveal profound ignorance. I’ve been advised never to reply … but I break that rule today. Certain voices online assert that the Brébeuf Hymnal is “untraditional” because it includes both the Urbanite and pre-Urbanite versions of the hymns. But if only they would glance at a copy of the 1913 VESPERALE (printed by order of Pope Saint Pius X) they would see how mistaken such statements are.
    —Jeff Ostrowski
    New Bulletin Article • “8 June 2025”
    My pastor requested that I write short articles each week for the parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article includes a few anecdotes about Archbishop Fulton J. Sheen and Abraham Lincoln.
    —Jeff Ostrowski
    “Gloria in Spanish” • Free Accompaniment
    Several people have requested an organ accompaniment for the GLORY TO GOD which prints the Spanish words directly above the chords. The Spanish adaptation—Gloria a Dios en el cielo—as printed in Roman Misal, tercera edición was adapted from the “Glória in excélsis” from Mass XV (DOMINATOR DEUS). I used to feel that it’s a pretty boring chant … until I heard it sung well by a men’s Schola Cantorum, which changed my view dramatically. This morning, I created this harmonization and dedicated it to my colleague, Corrinne May. You may download it for free. Please let me know if you enjoy it!
    —Jeff Ostrowski

Quick Thoughts

    Antiphons Don’t Match?
    A reader wants to know why the Entrance and Communion antiphons in certain publications deviate from what’s prescribed by the GRADUALE ROMANUM published after Vatican II. Click here to read our answer. The short answer is: the Adalbert Propers were never intended to be sung. They were intended for private Masses only (or Masses without music). The “Graduale Parvum,” published by the John Henry Newman Institute of Liturgical Music in 2023, mostly uses the Adalbert Propers—but sometimes uses the GRADUALE text: e.g. Solemnity of Saints Peter and Paul (29 June).
    —Corpus Christi Watershed
    When to Sit, Stand and Kneel like it’s 1962
    There are lots of different guides to postures for Mass, but I couldn’t find one which matched our local Latin Mass, so I made this one: sit-stand-kneel-crop
    —Veronica Brandt
    The Funeral Rites of the Graduale Romanum
    Lately I have been paging through the 1974 Graduale Romanum (see p. 678 ff.) and have been fascinated by the funeral rites found therein, especially the simply-beautiful Psalmody that is appointed for all the different occasions before and after the funeral Mass: at the vigil/wake, at the house of the deceased, processing to the church, at the church, processing to the cemetery, and at the cemetery. Would that this “stational Psalmody” of the Novus Ordo funeral rites saw wider usage! If you or anyone you know have ever used it, please do let me know.
    —Daniel Tucker

Random Quote

“During Lent…the use of musical instruments is allowed only so as to support the singing. Nevertheless, Laetare Sunday (the Fourth Sunday of Lent), Solemnities and Feasts are exceptions to this rule.”

— ‘Roman Missal, 3rd Edition (2011)’

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