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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

On Aweful Ambos and Lilliputian Lecterns

Dr. Peter Kwasniewski · October 24, 2013

295 difference between pulpit lecturn Image from the Campion Missal & Hymnal HE LITURGICAL reformers of the 1960s and 1970s claimed that their decisions were motivated by a desire to recover elements of Christian antiquity and the worship of the “early Church.” I am continually surprised that their claims are taken seriously.

First, there is the simple problem that we know relatively little about worship in the apostolic period. Scripture gives us some precious insights, but rich detail on liturgical praxis comes much later on, when a significant amount of development had already taken palce. Second, the very fact that development occurred, and occurred with the approval of the Church’s leaders and people, should be enough to convince us that liturgy, too, is part of that “fullness of truth” into which Jesus promises we will be led by the working of the Holy Spirit in the Church. Third, the particular ways in which the liturgy slowly grew in reverence, solemnity, and symbolism are no less in God’s Providence than the original institution of the Most Holy Eucharist at the Last Supper. Hence, it is prima facie illegitimate to suggest that stripping away developments (called “accretions” by the scholars) is a path back to a liturgy that is somehow more perfectly what the Lord intended. This is a colossal begging of the question. It has been necessary from time to time to gently prune or carefully reorganize certain aspects of the Church’s liturgy, but the structure, ritual, major prayers, and chants have tended to be left intact, because of a humble spirit of reverence for what has been handed down, that is, tradition as such.

THE OTHER THING that should tip us off to the dissembling of the liturgical reformers is that they were highly selective in the ancient elements they retrieved, ignoring anything they didn’t happen to agree with. If the liturgical reformers had sincerely wanted to make the liturgy more like what they might have viewed as the liturgy’s “high period,” they would, for instance, have re-introduced majestic processions and have preserved or re-established the custom of preaching from the elevated pulpit.

Let me take up that last example, since it is rarely considered nowadays.

In Europe’s churches, it is pathetic to see the priest at Mass reading from an insubstantial lectern with a piece of unremarkable cloth or felt draped over it, when twenty feet above him to the side is a beautifully carved, mighty-looking perch from which the Word of God can be worthily proclaimed and a homily preached. Nowadays these pulpits collect dust and are barely noticed except by students of art history. In America, only older, European-derived churches had such pulpits, and even so, the “re-ordering” of the sanctuaries after Vatican II meant the destruction of many such pulpits along with the sanctuaries.

What is the secret fear of the appearance of solemnity, authority, majesty? Have we entirely lost confidence in the splendor of truth, the glory of religion, the beauty of God’s house, the thunder of God’s voice, the nobility of Christ’s priesthood? Are we afraid of giving a “triumphalist” impression? Do we want to reduce everything Christ said and did to a calm, comfortable living room soirée? Proclamation, dear friends, is not the same as either reading aloud or conversing pleasantly to pass the time!

If one wishes the “common people” to participate actively in the liturgy, then one will respect the most elementary facts of human psychology: a slowly processing line of beautifully vested ministers gracefully approaching the altar, to the accompaniment of the mighty sound of the pipe organ or the heavenly melody of chant, engages the senses and the soul with a deeper and more lasting effect than an ill-clad priest shyly stepping out of the sacristy door and beginning Mass at a toothpick lectern (as I often saw happen in Europe).

If any element or aspect of the liturgy does not effectively convey to a young child that this activity in which we are participating is different and special, then it has, at some level, failed. The bowing priest reciting the Confiteor, the acolyte swinging a censer, the subdeacon, deacon, and priest aligned hierarchically during solemn Mass, the awesome stillness of the Roman Canon—all of these things speak directly to the heart, to the heart even of a little child who has managed to sit still and watch.

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

Filed Under: Articles Tagged With: Annibale Bugnini Reform 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

    Why A “Fugue” Here?
    I believe I know why this plainsong harmonizer created a tiny fugue as the INTRODUCTION to his accompaniment. Take a look (PDF) and tell me your thoughts about what he did on the feast of the Flight of Our Lord Jesus Christ into Egypt (17 February). And now I must go because “tempus fugit” as they say!
    —Jeff Ostrowski
    New Bulletin Article • “12 October 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 12 October 2025) talks about an ‘irony’ or ‘paradox’ regarding the 1960s switch to a wider use (amplior locus) of vernacular in the liturgy.
    —Jeff Ostrowski
    “Reminder” — Month of October (2025)
    Those who don’t sign up for our free EMAIL NEWSLETTER miss important notifications. Last week, for example, I sent a message about this job opening for a music director paying $65,000 per year plus benefits (plus weddings & funerals). Notice the job description says: “our vision for sacred music is to move from singing at Mass to truly singing the Mass wherein … especially the propers, ordinaries, and dialogues are given their proper place.” Signing up couldn’t be easier: simply scroll to the bottom of any blog article and enter your email address.
    —Jeff Ostrowski

Quick Thoughts

    “American Catholic Hymnal” (1991)
    The American Catholic Hymnal, with IMPRIMATUR granted (25 April 1991) by the Archdiocese of Chicago, is like a compendium of every horrible idea from the 1980s. Imagine being forced to stand all through Communion (even afterwards) when those self-same ‘enlightened’ liturgists moved the SEQUENCE before the Alleluia to make sure congregations wouldn’t have to stand during it. (Even worse, everything about the SEQUENCE—including its name—means it should follow the Alleluia.) And imagine endlessly repeating “Alleluia” during Holy Communion at every single Mass. It was all part of an effort to convince people that Holy Communion was historically a procession (which it wasn’t).
    —Jeff Ostrowski
    “Canonic” • Ralph Vaughan Williams
    Fifty years ago, Dr. Theodore Marier made available this clever arrangement (PDF) of “Come down, O love divine” by P. R. Dietterich. The melody was composed in 1906 by Ralph Vaughan Williams (d. 1958) and named in honor of of his birthplace: DOWN AMPNEY. The arrangement isn’t a strict canon, but it does remind one of a canon since the pipe organ employs “points of imitation.” The melody and text are #709 in the Brébeuf Catholic Hymnal.
    —Jeff Ostrowski
    Did they simplify these hymn harmonies?
    Choirs love to sing the famous & splendid tune called “INNSBRUCK.” Looking through a (Roman Catholic) German hymnal printed in 1952, I discovered what appears to be a simplified version of that hymn. In other words, their harmonization is much less complex than the version found in the Saint Jean de Brébeuf Hymnal (which is suitable for singing by SATB choir). Please download their 1952 harmonization (PDF) and let me know your thoughts. I really like the groovy Germanic INTRODUCTION they added.
    —Jeff Ostrowski

Random Quote

The Sanctus and Benedictus are one text and should be sung through without a break. The practice—once common—of waiting till after the Consecration and then singing: “Benedictus qui venit…” is not allowed by the Vatican Gradual.

— Father Fortescue, writing in 1912

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  • “Puzzling Comment” • By A Respected FSSP Priest
  • New Bulletin Article • “12 October 2025”

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