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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 Joy of Penance

Fr. David Friel · March 25, 2017

NLY SOMEONE who knows very little about music would say that major scales make for happy music and minor scales make for sad music. To say this is a gross over-simplification. For one thing, it expresses a narrow viewpoint, in the sense that major and minor scales are a feature of relatively recent, European music. Such a claim also has to ignore an enormous number of counter-examples that seem to contradict it. The somber bugle call, Taps, for example, is comprised of notes from a single major chord. Meanwhile, the popular Christmas carol, God Rest Ye Merry, Gentlemen, which extends “tidings of comfort and joy,” is written in E minor.

So it’s not as simple as “major = happy” and “minor = sad.”

Within any key or mode or major or minor scale, melodies can be composed that evoke a vast array of sentiments and responses. Music is the purveyor of a great richness, a true wealth of complexity.

IMILARLY, only someone who knows very little about the Church would say that Lent is a sad time and Easter is a happy time. To say this is another gross over-simplification. Such a claim, in fact, has to ignore counter-examples. Is there not a twinge of sadness, for example, in the feast of the Ascension, when our Lord’s Presence among us undergoes a change? And, in Lent, are there not moments of great joy, such as the Palm Sunday procession recalling our Lord’s triumphal entry into Jerusalem? Indeed, there is more subtlety to both Lent and Paschaltide than might first appear obvious.

Does not our Lord acknowledge this very reality? On Ash Wednesday, the Gospel reading recounts this admonition from Jesus: “When you fast, do not be sad like the hypocrites.” Indeed, the Lord, Himself, recognizes that sadness and joy are never a strict duality, in total opposition to one another. Rather, it is often the case that the experience of one entails a little bit of the other, too.

This is important for us to remember in Lent. Most Catholics (and even many non-Catholic Christians) undertake a personal program of prayer, fasting, and almsgiving during these penitential days. But the fruit of penance ought not to be sadness or dullness or melancholy. Our Lenten practices are not intended to make us gloomy or sullen or miserable. The fruits of our Lenten observance, rather, should be joy, peace, generosity, kindness, forbearance, love. Said another way, “being sad” is not intrinsic to penance and mortification. If our works of penance are accomplishing their purpose—namely, to conform us more closely to Christ—then should we not expect them to produce within us a spirit of joy?

UST over halfway through Lent, the Church reminds us of all this by giving us Laetare Sunday. The strictures of the season are lightened for today: the altar can be decorated with some flowers, the organ can be played on its own, and the priest wears rose-colored vestments.

We find further encouragement in the magnificent introit for today, from the Book of Isaiah, in which the Church sings: Laetare Ierusalem! “Rejoice, Jerusalem, and gather round, all you who love her. Rejoice in gladness, after having been in sorrow! Exult and be replenished with the consolation flowing from her motherly bosom.”

Lent and joy are not mutually exclusive. The penance of Lent teaches us, in fact, that joy does not derive solely from things that “feel good” and satisfy our appetites. It is actually by embracing difficult things that deny our appetites in an effort to satisfy the spiritual longings of our hearts that we derive the highest joys.

Sarah rejoiced when the Lord brought forth a son from her long barrenness. The crowd of five thousand was overjoyed when the Lord used a meager five loaves and two fish to transform their hunger into a superabundance. The Israelites praised God for bringing forth water from a rock in the desert. Let us not be surprised, therefore, if the Lord should use our Lenten mortification to bring about the fruits of joy and gladness.

Editor’s Note : It is also worth recalling that many melodies in the Graduale Romanum used for Lenten Sundays are also used for Eastertide. This fact is quite uncomfortable for those who insist upon a superficial relationship between text and melody.

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 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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President’s Corner

    “Music List” • 14 September (Holy Cross)
    Readers have expressed interest in perusing the ORDER OF MUSIC I prepared for 14 September 2025, which is the Feast of Exaltation of the Holy Cross. 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 spectacular feasts website alongside the official texts in Latin.
    —Jeff Ostrowski
    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

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

“There are no hymns, in this sense, till the fourth century; they were not admitted to the Roman office till the twelfth. No Eastern rite to this day knows this kind of hymn. Indeed, in our Roman rite we still have the archaic offices of the last days of Holy Week and of the Easter octave, which—just because they are archaic—have no hymns.”

— Adrian Fortescue (25 March 1916)

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