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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

Colloquium Update IV

Fr. David Friel · July 6, 2014

HERE IS SO MUCH to be learned about Gregorian chant, and the Colloquium is such a terrific place to learn it. I have spent all week chanting in a schola led by Scott Turkington, one of the true living masters of the art. My fellow chanters and I have learned many things under his direction.

On Friday morning, we were especially blessed to have an open discussion about one of the chants we were preparing. The piece was the offertory chant for the Votive Mass of the Sacred Heart of Jesus, Improperium exspectavit Cor meum. (The same chant, in a slightly extended format, is used also on Palm Sunday.) The chant appears below in a photo, and here is the text (and translation) from Psalm 68:21:

Improperium exspectavit Cor meum et miseriam, et sustinui qui simul mecum contristaretur et non fuit; consolantem me quaesivi et non inveni.

My Heart awaited reproach and misery; and I hoped for one that would grieve together with me, but there was none; I looked for one who would comfort me, and found no one.

In our analysis of the piece, we observed that it would be difficult to tell the mode just on the basis of the opening phrase. The phrase et miseriam, however, removes all doubt that this is a mode VIII chant, since it launches from sol, returns to sol, and hovers around the reciting tone do. Moreover, the piece ends neatly on the final sol, as do all chants in modes VII & VIII.

We considered several episodes of obvious word painting. Perhaps the cleverest comes on the word Cor in the opening phrase. The repercussion on do, called for by the bistropha and subsequent tristopha, seems to simulate a heartbeat. Then, in the melody for miseriam, one finds three separate expressive puncta, which helps to convey the sense of real misery. As Turkington describes, expressive neums should not necessarily be sung with extra speed, extra delay, or greater volume; rather, they should exhibit a certain “fire” within.

Structurally, we took note of two very similar figures on the word et, at the end of the third staff and the beginning of the fifth staff. Both of these figures consist of a salicus with a terminal liquescent. Turkington contends that liquescents always serve a purpose, and, in this case, he suggested that they are an encouragement to the singer to close on “t” and begin the singable “n” of the following word. In the first instance, the salicus is built with a sol ti re progression, whereas in the second it consists of fa la do. The figure beginning with fa seems to come “out of nowhere,” and therefore adds a terrific element of surprise to the chant’s concluding phrase before it resolves in a lovely cadence on sol.

Even more surprising, perhaps, is the inclusion of the mi above the staff; not only is this the highest note in the piece, but it also lies outside the standard range of mode VIII (re to re). This should probably be interpreted as a case of word painting, wherein the composer is stressing the deep despair conveyed by the text. During our discussion, one of the participants suggested that it signifies the speaker of the Psalm, who goes everywhere—even outside the mode—looking for someone to comfort him, in the end desperately confessing that he has “found no one.”

Another remark that Turkington made about chant in general has stuck with me all week. He shared with us this idea: “In chant, there are no Gothic arches—only Romanesque arches.” In other words, the shaping of every phrase in chant should be a smooth arc, rather than an arc with sharp or jagged points. For example, in this piece, even the mi of the final line, which constitutes the physical highpoint of the chant, ought not to stick out unduly from the rest of the phrase.

All of this reflection arose from an impromptu discussion on a rather short piece of chant. When the propers, in their simplicity, contain such depth and meaning and spirituality, why would anyone want to sing a hymn instead?

Indy_Improperium

Colloquium Update I

Colloquium Update II

Colloquium Update III

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

Filed Under: Articles Tagged With: Gregorian Chant, Hymns Replacing Propers, Propers, Sacred Music Colloquium Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “21 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 21 September 2025) discusses some theological items—supported by certain verses in ancient Catholic hymns—and ends by explaining why certain folks become delirious with jealousy when they observe feats by Monsignor Ronald Knox.
    —Jeff Ostrowski
    Cheap! Cheap! Cheap!
    It’s always amusing to see old diocesan newspapers—in huge capital letters—advertising the Cheapest Catholic Paper in the United States. The correspondent who sent this to me added: “I can think of certain composers, published by large companies in our own day, who could truthfully brag about the most tawdry compositions in the world!” I wonder what she could have meant by such a cryptic comment…
    —Jeff Ostrowski
    PDF Download • Dom Murray Harmonies
    Along with so many others, I have deep respect for Dom Gregory Gregory Murray, who produced this clever harmonization (PDF) of “O SANCTISSIMA.” It’s always amazed me that Dom Gregory—a truly inspired composer—was so confused when it came to GREGORIAN CHANT. Throughout his life, he published contradictory statements, veering back-and-forth like a weather vane. Toward the end of his life, he declared: “I see clearly that the need for reform in liturgical music arose, not in the 18th and 19th centuries, but a thousand years earlier—in the 8th and 9th centuries, or even before that. The abuses began, not with Mozart and Haydn, but with those over-enthusiastic medieval musicians who developed the elaborate and flamboyant Gregorian Chant.”
    —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

“The Church has always kept, and wishes still to maintain everywhere, the language of her Liturgy; and, before the sad and violent changes of the 16th century, this eloquent and effective symbol of unity of faith and communion of the faithful was, as you know, cherished in England not less than elsewhere. But this has never been regarded by the Holy See as incompatible with the use of popular hymns in the language of each country.”

— Pope Leo XIII (1898)

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