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Jesus said to them: “I have come into this world so that a sentence may fall upon it, that those who are blind should see, and those who see should become blind. If you were blind, you would not be guilty. It is because you protest, ‘We can see clearly,’ that you cannot be rid of your guilt.”

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Views from the Choir Loft

The Greatest Enemy of Sacred Music?

Andrew Leung · February 5, 2015

349 Tempo HAT IS THE GREATEST enemy of Sacred Music? I sure hope it’s not your pastor or your congregation. Is it the text of the song? Or the instrumentations? No! Because there are some good Catholic hymns writers and composers who write sacred pieces very orthodoxly.

Pope St. Pius X referred Gregorian Chant as the Supreme Model of Sacred Music in Tra le Sollecitudini and of course, then, new pieces should be composed following the model of Gregorian Chant. The most important musical characteristic of Gregorian Chant is its rhythm. Gregorian Chant is not rhythmic, or at least not metrically rhythmic. It is a pure expression of the text. It is impossible for one to tap his toes while singing or listening to Chant. We can judge whether a piece is following the model of Sacred Music by looking at its rhythm.

What does rhythm do to us? I am sure that we all have experienced rhythmic songs before. Naturally, they make us want to tap our toes, clap our hands or even dance along with the rhythm. And when Gregorian Chant is being sung, our bodies naturally go into a more peaceful, still, and contemplative mode.

I would, therefore, like to suggest that when music is more rhythmic, it is more carnal because of our physical reactions; similarly, when music is less rhythmic, it is more spiritual.

In the Liturgy, music is meant to be God-centered instead of self-centered and that is why music that is more spiritual, instead of carnal, should be sung. In another words, less rhythmic music is more suitable for Mass.

HERE IS A GOOD EXAMPLE to demonstrate the role of Rhythm in different styles of music:

      * *  YouTube • Alleluias from Vatican Easter Vigil

There are three different settings and styles of the Alleluia in this video. The first one (0:17) is the Gregorian setting from the Missal. It is chanted in a free rhythm just like all Gregorian Chant.

The second one (3:10) is a less melismatic setting. It is a more hymn-like Alleluia that one can actually counts evenly in twos. Here, the role of Rhythm is just to keep the piece in a steady pace. And the focus of the piece is on the melody instead of the rhythm.

The third one (6:32) is a polyphonic setting. And again, Rhythm helps keeping all the melodies together in a steady pace. If we just pick out one of the melodies, it is basically in a free rhythm like Gregorian Chant. Rhythm keeps the many vocal parts in order so that we might hear the beautiful harmonies created by multiple melodies. And these harmonies are the focus of the style of polyphony.

Now, consider this:

      * *  Mp3 Audio Recording • Celtic Alleluia

Our ears can pick out that swinging rhythm right away with this famous setting. In this piece, Rhythm is playing an equal role with the melody, maybe even a more important role than the melody. The way to prove that is to sing the melody evenly without the swinging rhythm. It would be a whole different piece without the rhythm.

By comparing the four different settings of the Alleluia, we see the roles of Rhythm in four different styles of music. The more emphasis is put on Rhythm, the music become less spiritual. Looking into the western music history, secular music, like madrigal, opera, waltz, pop music, etc. has always been more rhythmic than sacred music. Rhythm continues to be the greatest enemy and challenge for Church Music today.

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 Andrew Leung

Andrew Leung currently serves the music director of Vox Antiqua, conductor of the Cecilian Singers, and music director at Our Lady of China Church.—(Read full biography).

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President’s Corner

    “Music List” • 5th Sunday of Easter (Year C)
    Some have expressed interest in perusing the ORDER OF MUSIC I prepared for the 5th Sunday of Easter (18 May 2025). If such a thing interests you, feel free to download it as a PDF file. The Communion Antiphon was ‘restored’ the 1970 Missale Romanum (a.k.a. MISSALE RECENS) from an obscure martyr’s feast. Our choir is on break this Sunday, so the selections are relatively simple in nature.
    —Jeff Ostrowski
    Communion Chant (5th Sunday of Easter)
    This coming Sunday—18 May 2025—is the 5th Sunday of Easter, Year C (MISSALE RECENS). The COMMUNION ANTIPHON “Ego Sum Vitis Vera” assigned by the Church is rather interesting, because it comes from a rare martyr’s feast: viz. Saint Vitalis of Milan. It was never part of the EDITIO VATICANA, which is the still the Church’s official edition. As a result, the musical notation had to be printed in the Ordo Cantus Missae, which appeared in 1970.
    —Jeff Ostrowski
    “Music List” • 4th Sunday of Easter (Year C)
    Some have expressed interest in perusing the ORDER OF MUSIC I prepared for the 4th Sunday of Easter (11 May 2025). If such a thing interests you, feel free to download it as a PDF file. I don’t know a more gorgeous ENTRANCE CHANT than the one given there: Misericórdia Dómini Plena Est Terra.
    —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

We should note that upon being opened up, the Scriptures proved to contain such “rich fare” that parts of the banquet were removed at once from the “table of God’s word,” lest they should prove indigestible to liberal stomachs. In twenty-two places the new lectionary expunges whole verses from the text of the Gospels used at Mass in order to remove references to the Last Judgment, the condemnation of the world, and sin.

— Fr. John Parsons (2001)

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