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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

The Distracting Prayer of the Faithful

Dr. Peter Kwasniewski · May 16, 2013

N THE SPIRIT OF THE Reform of the Reform, one might well question the role of the Prayer of the Faithful (or General Intercessions) in the new Mass. A motley collection of petitions, usually poorly written and even more poorly read, disturbs the natural flow of the liturgy as it proceeds from the readings into the Profession of Faith, which is the natural response to God’s revelation of Himself, and into the Offertory. The homily already threatens to disturb the liturgical flow, because it represents more the temporal human axis of liturgy, but a good homily need not last for more than a few minutes, and if it is truly good, it has whetted the soul’s appetite for the Bread of Life through pondering the Word of God. With the solemn chanting of the Creed, the eternal divine axis of the liturgy decisively reasserts itself, as the soul exercises the gift of faith and prepares to bring gifts to the altar, where the Lord will transform them into the gift of Himself. Seen from “above,” looking at the structure and flow of the liturgical action, the intercessory prayers mark a most awkward caesura in the liturgical action.

It is different in the Good Friday liturgy because this liturgy is already radically different from the form that evolved for the other days of the year. The public intercessory prayers have all the more power and force for being specially and solemnly recited on Good Friday, the day on which we recall the historical event of the Lord’s sacrifice and death. One is almost knocked over by the power of the Good Friday liturgy; one only waters down its forcefulness by borrowing its features and distributing them widely, albeit superficially, throughout the year.

One can make a similar argument regarding the low Mass and the Requiem, which served as models for the Novus Ordo. As long as they were done in their own limited context, the low Mass and the Requiem perfectly served their purposes. As soon as certain features of the Requiem low Mass became the standard Mass, the balance was destroyed. If the reformers were so concerned about the hegemony of the merely recited Mass and the daily Mass for the Dead, they should have found intelligent ways to limit these practices rather than effectively allowing them to take over completely. Nowadays, almost every Mass is a low Mass, and the Mass for the Dead itself has been “lowered” to such an extent that it seldom seems to be what it actually is. Even the qualities that were precious in the low Mass and Requiem were destroyed, ironically by taking the “low” elements and lowering them as far as possible without vitiating the validity of the Mass as such.

Returning to the intercessory prayers: it is unnecessary to establish a separate part of the liturgy for them as long as one retains (as one should) the Roman Canon, with its beautiful intercessions for the Church, the Pope, the Bishop, priests, and the people, and, after consecration, for the faithful departed. There is a pause at the Memento, Domine, famularum famulorumque tuorum for remembering those for whom we have promised to pray and “all those dear” to us. Once more, the Placeat tibi is intercessory, and rightly so: it brings to a full close the majestic action of the sacrifice begun at the Suscipe, Domine and tracing an arc whose apogee is the elevation and whose perigee, if I may so speak, is the Domine, non sum dignus, when the glorified Lamb of God, of infinite holiness, is besought to heal our souls, that he may enter and make His dwelling there. The end joins to the beginning in a cycle that is not Nietzsche’s despairing eternal recurrence but the joyous certainty of faith: He who created the world at the beginning, He who re-created it by His incarnation, will come again in glory to judge the living and the dead, and will give to His faithful servants the reward of everlasting happiness.

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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About Dr. Peter Kwasniewski

A graduate of Thomas Aquinas College (B.A. in Liberal Arts) and The Catholic University of America (M.A. and Ph.D. in Philosophy), Dr. Peter Kwasniewski is currently Professor at Wyoming Catholic College. He is also a published and performed composer, especially of sacred music.

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “14 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

If the homily goes on too long, it will affect two characteristic elements of the liturgical celebration: its balance and its rhythm. The words of the preacher must be measured, so that the Lord, more than his minister, will be the center of attention.

— Pope Francis (11/24/2013)

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