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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

Why the Church Is Dying in Latin America

Guest Author · February 28, 2014

0319_Colum_Cathedral_SM MONG the many materialist fallacies of our time, there is one that manages to be at the same time popular and elitist: the degrading idea that the poor have no use for things like beauty. You never see it so boldly stated, but you find it in an attitude that treats the poor as so many stomachs to be filled, as underutilized resources to be harnessed or tangles of social pathologies to be straightened out. It’s a view incapable of seeing the needy as real people—people like you—people who fall in love, who choose daily between good and evil, who make mistakes, and fix them, and feel shame or pride or boredom, who cry when they hear a song and look up with fear and wonder at the lightning.

When applied to religion, this is the attitude that looks at a glowing gilded altar and calls it hypocrisy—and then looks at a gilded shopping mall and calls it progress. That the Church’s artistic treasures, which are currently enjoyed freely by worshippers and visitors throughout the world, would end up, if sold, in private mansions, select museums, and fancy hotels for the enjoyment of rich patrons doesn’t seem to bother these would-be champions of the needy. And while the Church itself—seeing in each person an immortal mystery in whom dwells a reflection of the face of God—has ever been a bulwark against this error, you can still find this tendency among many of its members, including its clergy. It’s an un-Catholic disposition to see beauty as superfluous, as something that may be well and good in the pope’s Masses, but irrelevant to the life of parishes in the inner city or the developing world. As if bodily hunger somehow quenched the hunger of our spirit. As if a life starved of beauty wouldn’t smother our human dignity as surely as anything else. As if we could love a God who we didn’t first think beautiful.

I BRING ALL OF THIS UP because during a recent trip to my native Colombia, I became convinced that the Church in Latin America is dying for lack of beauty. In fact, unless things change drastically in the near future, it’s no exaggeration to say that this part of the world, which is now rejoicing to see the first of its sons seated on the throne of Peter, will find itself by the end of the 21st century—if not much sooner—in the same sad state of dechristianization we now see in Europe. The problem is not a lack of solidarity in terms of what you would usually associate with service to the poor—indeed the Latin American Church has a proud social justice tradition, and in this sense Pope Francis is no exception. Neither is the famous Archbishop Romero alone among Latin American clergy in his example of extraordinary courage, a passion for social justice, and a willingness to serve even at the cost of his life; my own former archbishop, Monseñor Isaias Duarte Cancino, was gunned down at the door of a church for daring to speak against the drug cartels that used to run the city. Such heroic witness has not been without its fruit, and yet our people are starving—starving spiritually—because the primary point of contact between most believers and the Church—the Mass—has been so gutted of transcendence that it reminds the average person of Heaven about as much as reading through an accounting textbook. The chance someone who is not already devout will ever sense a hint of the sublime at one of our Masses is practically null. And sure, North Americans love to complain about the liturgy too, but the problem in Latin America is not so much poorly celebrated liturgies or liturgical abuses, as liturgies that are simply dead. So will be the Church be, unless it can rediscover the beauty of its worship.

Considered from this point of view, the struggles of the Church in Latin America during recent decades become not only understandable, but predictable. Optimistic commentators often talk about a Christian boom in the “Global South,” and for all I know their analysis may be true for places like Africa and parts of Asia. Latin America, though, is another matter. During my teenage years in Colombia, a rushing tide of evangelicalism seemed to be the biggest challenger to the Catholic faith. The sheer dullness—sometimes silliness—of the liturgy, coupled with a not-unrelated ignorance about Catholic teaching, caused millions to leave for new Protestant congregations whose services, however lacking in real beauty, at least made an effort to give people an emotional experience. Non-Catholic Christians may well consider that good news, but the underlying weaknesses that exposed the Catholic Church to evangelicalism have left these once solidly Catholic countries wide open to an even stronger onslaught of secularism. And unfortunately evangelicalism—or at least the brand of evangelicalism that exists in Latin America today—simply doesn’t have the cultural and intellectual wherewithal to stem the tide. Indeed, evangelicalism was not enough to tackle even a lukewarm attachment to Catholicism—in Colombia, for example, its rate of growth has subsided significantly. The fact is that, fairly or not, the average Colombian tended to see evangelicals as fanatical, and so for a while it was easier to stay with nominal Catholicism as a default position.

THAT HAS CHANGED. With a rising tide of secularism and controversial moral issues dominating the headlines, nominal Catholicism for many is no longer the path of least resistance. Growing up, I was rare among my peers—with the exception of the few evangelicals there were—for wanting to go to Church, though most stuck around anyway.[1] Now, however, I’m not rare just for wanting to go, but for going at all, and this among a population of Catholic children who all received First Communion and Confirmation. A main cause is ignorance of Catholic theology and philosophy, which has left even faithful Latin American Catholics intellectually unprepared for the challenges of secularism, but even here the liturgy is a major issue. One of my cousins recently returned to belief after decades of atheism, but he has given up trying to attend Mass with his young daughters, as he feels that the more he takes them, the more the banality of the worship alienates them from the Church. Unfortunately, like in many other parts of the world, many have tried to deal with this problem by making the Mass “fun,” playing songs that try to mimic what one hears on the radio—except with lyrics that are even more syrupy—with the predictable result of making the Mass ridiculous. What we fail to realize is that Mass shouldn’t be fun, it should be glorious.

Catholics in the United States have long been generous givers to the Church’s efforts in favor of the needy throughout the world, supporting organizations like Catholic Relief Services or religious orders like Mother Teresa’s Sisters of Charity. The value of this work cannot be overstated—in Africa, for example, the Church reportedly cares for 50% of all AIDS/HIV patients, and as I learned while interning at the UNHCR during college, in the United States about 50% of refugee resettlement cases are handled by Catholic institutions. However, strange as it may sound to many who bewail the quality of the Mass in the typical American parish, the Church in the United States possesses a comparative wealth in its liturgy that it has not even realized, a wealth that ought to be shared.

HAT IS TO BE DONE? It is hard to see where a turnaround for Latin America could even start, though I am encouraged to see that Corpus Christi Watershed has begun work on producing a Spanish hymnal, which, if their work in English is anything to go by, should be a wonderful resource. I am also pleased to see that they are not merely adapting English hymns for export to Latin America, but working with Hispanic Catholics to produce something rich and authentic from within our own history. This is a great first step, but much more is needed. Imagine, for example, the positive impact that American liturgical choirs could have if they partnered with Latin American parishes for what one might call a Liturgical Mission Trip. As is typical with Catholic mission trips, groups could spend a couple of weeks abroad doing social service work, but then in addition to this, they would sing during Masses at their host parish. Listening to the foreign choir would no doubt serve as an opportunity for local parish priests to draw bigger crowds to church, while at the same time whetting the appetites of those who attend. The groups could then develop longer-term relationships, serving as a resource to clergy and lay ministers interested in creating or improving local choirs (and please let me place the emphasis on creating, as choirs are rare, the music usually being provided by one or two people singing, perhaps accompanied by a guitar or keyboard). If one picked the right parishes and cities, word of this work could easily spread, leading other parishes to follow suit, developing a sustainable culture of beauty in liturgical practice.

These are just a couple of examples or ideas off the top of my head. My point is simply to raise awareness about the need there is in this area, and hopefully to spark a conversation. Our failure to act is already having disastrous consequences on the Church’s health in this important region of the world. The liturgy, of course, is only one aspect among the many challenges the Church faces there, but it is a vital and sorely neglected aspect. We need to realize that beauty is essential to any true notion of progress and human development. Once we understand that it is not a luxury but a human need, we must conclude that beauty is a blessing the Church ought to make all the more available to its neediest members—to those who need not only “practical” support such as food or education or healthcare, but the hope that comes with being able to catch a glimpse beyond the mundane and feel the joy of awe before the presence of God.

——

[1] As an aside, my desire to attend Mass persisted very much despite the music (if there was any) and I always felt a deep sense of embarrassment about singing in public. I always thought the embarrassment came from my being ashamed to show I cared about my faith—until I came to the US and, for the first time, had the opportunity to sing a hymn that hadn’t been written for three year-olds. I suddenly found that every trace of embarrassment was gone.

This article originally appeared in Dappled Things. Re-posted with permission.


We hope you enjoyed this guest article by Bernardo Aparicio García.

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

    PDF Comparison Chart • “Serious Problems with the Lectionary Translation”
    EARS BEFORE truly revolutionary changes were introduced by the post-conciliar reformers, Evelyn Waugh wrote (on 16 August 1964) to John Cardinal Heenan: “I think that a vociferous minority has imposed itself on the hierarchy and made them believe that a popular demand existed where there was in fact not even a preference.” We ask the kind reader— indeed, we beg you—to realize that those of us born in the 1940s and 1950s had no cognizance of Roman activities during the 1960s and 1970s. We were concerned with making sure we had the day’s bus fare, graduating from high school, taking care of our siblings, learning a trade, getting a job, courting a spouse. We questioned neither the nuns nor the Church.1 Do not believe for one instant any of us were following the liturgical machinations of Cardinal Lercaro or Father Bugnini in real time. Setting The Stage • To never question or resist Church authorities is praiseworthy. On the other hand, when a scandalous situation persists for decades, it must be brought into focus. Our series will do precisely that as we discuss the Lectionary Scandal from a variety of angles. We don’t do this to attack the Catholic Church. Our goal is bringing to light what’s been going on, so it can be fixed once and for all. Our subject is extremely knotty and difficult to navigate. Its complexity helps explain why the situation has persisted for such a long time.2 But if we immediately get “into the weeds” we’ll lose our audience. Therefore, it seems better to jump right in. So today, we’ll explore the legality of selling these texts. A Word On Copyright • Suppose Susie modifies a paragraph by Edgar Allan Poe. That doesn’t mean ipso facto she can assert copyright on it. If Susie takes a picture of a Corvette and uses Photoshop to color the tires blue, that doesn’t mean she henceforth “owns” all Corvettes in America. But when it comes to Responsorial Psalm translations, certain parties have been asserting copyright over them, selling them for a profit, and bullying publishers vis-à-vis hymnals and missals. Increasingly, Catholics are asking whether these translations are truly under copyright—because they are identical (or substantially identical) to other translations.3 Example After Example • Our series will provide copious examples supporting our claims. Sometimes we’ll rely on the readership for assistance, because—as we’ve stressed—our subject’s history couldn’t be more convoluted. There are countless manuscripts (in Greek, Hebrew, and Latin) we don’t have access to, so it would be foolish for us to claim that our observations are somehow the ‘final word’ on anything. Nevertheless, we demand accountability. Catholics in the pews are the ones who paid for all this. We demand to know who specifically made these decisions (which impact every English-speaking Catholic) and why specifically certain decisions were made. The Responsorial Psalms used in America are—broadly speaking—stolen from the hard work of others. In particular, they borrowed heavily from Father Cuthbert Lattey’s 1939 PSALTER TRANSLATION:
    *  PDF Download • COMPARISON CHART —We thank the CCW staff for technical assistance with this graph.
    Analysis • Although certain parties have been selling (!!!) that translation for decades, the chart demonstrates it’s not a candidate for copyright since it “borrows” or “steals” or “rearranges” so much material from other translations, especially the 1939 translation by Father Cuthbert Lattey. What this means in layman’s terms is that individuals have been selling a translation under false pretenses, a translation they don’t own (although they claim to). To make RESTITUTION, all that money will have to be returned. A few years ago, the head of ICEL gave a public speech in which he said they give some of “their” profits to the poor. While almsgiving is a good thing, it cannot justify theft. Our Constant Theme • Our series will be held together by one thread, which will be repeated constantly: “Who was responsible?” Since 1970, the conduct of those who made a profit by selling these sacred texts has been repugnant. Favoritism was shown toward certain entities—and we will document that with written proof. It is absolutely essential going forward that the faithful be told who is making these decisions. Moreover, vague justifications can no longer be accepted. If we’re told they are “making the translations better,” we must demand to know what specifically they’re doing and what specific criteria they’re following. Stay Tuned • If you’re wondering whether we’ll address the forthcoming (allegedly) Lectionary and the so-called ABBEY PSALMS AND CANTICLES, have no fear. We’ll have much to say about both. Please stay tuned. We believe this will end up being the longest series of articles ever submitted to Corpus Christi Watershed. To be continued. ROBERT O’NEILL Former associate of Monsignor Francis “Frank” P. Schmitt at Boys Town in Nebraska JAMES ARNOLD Formerly associated w/ King’s College, Cambridge A convert to the Catholic Church, and distant relative of J. H. Arnold MARIA B. Currently serves as a musician in the Roman Catholic Diocese of Charlotte. Those aware of the situation in her diocese won’t be surprised she chose to withhold her last name.
    1 Even if we’d been able to obtain Roman journals such as NOTITIAE, none of them contained English translations. But such an idea would never have occurred to a high school student or a college student growing up in the 1960s. 2 A number of shell corporations claim to own the various biblical translations mandated for Roman Catholics. They’ve made millions of dollars selling (!) these indulgenced texts. If time permits, we hope to enumerate these various shell corporations and explain: which texts they claim to own; how much they bring in each year; who runs them; and so forth. It would also be good to explore the morality of selling these indulgenced texts for a profit. Furthermore, for the last fifty years these organizations have employed several tactics to manipulate and bully others. If time permits, we will expose those tactics (including written examples). Some of us—who have been working on this problem for three decades—have amassed written documentation we’ll be sharing that demonstrates behavior at best “shady” and at worst criminal. 3 Again, we are not yet examining the morality of selling (!) indulgenced texts to Catholics mandated to use those same translations.
    —Guest Author
    “Music List” • 17th in Ordinary Time (Year C)
    Some have expressed interest in perusing the ORDER OF MUSIC I prepared for the 17th Sunday in Ordinary Time (27 July 2025). If such a thing interests you, feel free to download it as a PDF file. As always, the Responsorial Psalm, Gospel Acclamation, and Mass Propers for this Sunday are conveniently stored at the the feasts website.
    —Jeff Ostrowski
    Communion • “Ask & You Shall Receive”
    All of the chants for 27 July 2025 have been added to the feasts website, as usual under a convenient “drop down” menu. The COMMUNION ANTIPHON (both text and melody) are exceedingly beautiful and ancient.
    —Jeff Ostrowski

Quick Thoughts

    Pope Pius XII Hymnal?
    Have you ever heard of the Pope Pius XII Hymnal? It’s a real book, published in the United States in 1959. Here’s a sample page so you can verify with your own eyes it existed.
    —Corpus Christi Watershed
    “Hybrid” Chant Notation?
    Over the years, many have tried to ‘simplify’ plainsong notation. The O’Fallon Propers attempted to simplify the notation—but ended up making matters worse. Dr. Karl Weinmann tried to do the same in the time of Pope Saint Pius X by replacing each porrectus. You can examine a specimen from his edition and see whether you agree he complicated matters. In particular, look at what he did with éxsules fílii Hévae.
    —Corpus Christi Watershed
    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

Random Quote

“The Saint Jean de Brébeuf Hymnal will undoubtedly enrich liturgical life at the parish level by making accessible these ancient, noble, and theologically-rich Catholic hymns, translated into English in quite a beautiful way.”

— Rev. Fr. John Berg (Superior General, Priestly Fraternity of Saint Peter) 30-NOV-2018

Recent Posts

  • PDF Comparison Chart • “Serious Problems with the Lectionary Translation”
  • “Music List” • 17th in Ordinary Time (Year C)
  • Flor Peeters In A Weird Mood?
  • Communion • “Ask & You Shall Receive”
  • Jeff’s Mother Joins Our Fundraiser

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