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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

A *What* School ?!!

Dr. Lucas Tappan · October 1, 2019

81406 boys AST WEEK I wrote about the effects that the founding of roughly 350 choir schools in the United States would have upon our general level of sacred music within a single generation and provided a number of resources for the novice and not-so-novice who would like to know more about choir schools, but who are currently unable to visit these great institutions.

Today I would like to continue this thread of thought in order to discover more about what makes a choir school tick. I also want to tie the choir school concept to several real models that I feel are every bit worth imitating in one way or another. Along the way I hope to provide more resources for our readers should they wish to dive further into the subject.

In order to begin our conversation, I believe it is necessary to keep in mind that the ultimate goal of the church musician is to provide the most beautiful music possible for the sacred liturgy and NOT (necessarily) to create a school. This is perhaps why in England cathedral choirs are often referred to as choral foundations. For example, there has been a choir at St. Paul’s Cathedral in London since 604 A.D., but it wasn’t until centuries later, in 1123 A.D. that a school was established by the bishop of London to educate boy choristers. The important thing is the choir that sings for the services. The cathedral does not announce each week that St. Paul’s Cathedral School (where the choristers are educated) sings for the cathedral’s services, but rather that St. Paul’s Cathedral Choir sings for the services. It is, therefore, possible to have a fine choral foundation without an actual school (Rippon Cathedral Choir). However, I firmly believe it is more difficult.

Another point to keep in mind is that there are very few “real” choir schools left in the world. What I mean by this is a school whose sole raison d’être is the education of a certain church’s choristers and no other students. Two such elite programs that readily come to mind are the choirs schools at Westminster Abbey (Anglican) and St. Thomas Fifth Avenue (Anglican). Both of these schools are residential and educate only the boys who sing in each church’s choir. As far as I am aware, the Schola Puerorum, the school for boys of the the Sistine Chapel Choir, also exists solely for the purpose of educating the choir’s choristers, but it is not a boarding school (are are Westminster and St. Thomas). The same is true for St. Paul’s Choir School (Boston). The obvious reason for such schools is that the musical education of the choristers becomes the guiding principle for all of the school’s education decisions and programs. The downside, however, is that educating such a small number of children is EXTREMELY expensive and strong in will and perseverance would have to be the rector of any church to attempt building such an institution.

Much more common today is the choir school that educates non-choristers as well as choristers (and often both boys and girls, even where the choir remains open to boys only). This list includes choir schools such as Westminster Cathedral Choir School (Catholic) and the Madeleine Choir School (Utah). The Madeleine Choir School has always educated non-choristers, whereas Westminster Cathedral Choir, like many other European choir schools, began educating non-choristers in order to keep the school financially viable. St. Paul’s Cathedral School (London) is another well known choir school that now educates both choristers and non-choristers (I would recommend readers watch the 1978 documentary Paul’s Children, the first part here, during the tenure of the legendary Barry Rose). Some, like Westminster Cathedral and St. Paul’s are boarding schools (at least for the choristers) and some, like the Madeleine Choir School, are simply day schools. In choir schools that educate both choristers and non-choristers, there can exist a tension between plotting an educational course that provides the best environment for choristers and one that favors non-choristers. The Madeleine Choir School implemented a creative approach to this issue, allowing the school principal to plot a course for the daily educational needs of all students, while retaining the cathedral choir director as the school’s pastoral administrator, a position above the principal, which allows him final say should there ever arise an conflict between chorister and non-chorister interests.

The mission of all of these choir schools remains the training of their choristers in the art of sacred music. The main difference, however, among all of the schools I have mentioned, is how much control each school is able to exert over a chorister’s formation. The greatest amount of control is exerted by the residential “real” choir school that can plan all of its educational and extra-curricular events around the needs of the choir. This lessons slightly as one descends to the non-residential “real” choir school, then to the residential choir school that educates both choristers and non-choristers, next to the non-residential choir school that educates choristers and non-choristers, penultimately to the regular school that partners with a cathedral or church choir and lastly to the choir that exists as an after (or before) school model.

As I just mentioned, there are regular schools (non-choir schools) that work in partnership with a church’s choir to provide an ideal setting for the musical education of that church’s choristers even though the school is not a choir school. This model is perhaps more common in England where there is no-separation between church and state. It is also somewhat easier to facilitate because English schools generally begin much later than American schools (around 9 a.m.), which allows for a choir rehearsal at school each morning at a reasonable hour before the school day officially starts. (I have personally tried this at my own American parish and a 7 a.m. choir rehearsal somehow sounds much more cruel to choristers and parents than an 8 a.m. choir rehearsal.) A wonderful example of such a choir is the London Oratory Schola Cantorum, directed by Charles Cole.

Take a moment to visit these choirs’ websites to find out about the history and structures of each one. Is the choir attached to a school? How often does each choir rehearse and when? How many Masses, parts of the Divine Office or services does each sing weekly? Where are the choristers educated? Do choristers received a reduction in school fees because of the time they give to the cathedral or parish in service to the liturgy? Do choristers receive a thorough grounding in music theory? What kinds of music does each choir sing? Are choristers required to take lessons in piano or in other instruments? Are choristers given voice lessons as part of their musical education? Who sings the alto, tenor and bass parts in these choirs, professional singers, boys with changed voices or a combination of both? Are there other organists or helpers on the music staff (educating choristers is VERY time consuming)? Does the choir take part in musical events outside the liturgy, and if so, does this help them to sing at a higher level within the liturgy?

These are things a choir director needs to think about as he plans to build a successful choral foundation at his own cathedral or parish. And because I do think it is indispensable that liturgical musicians in American begin to build choir schools for the training of our own future musicians, next week I will begin taking readers through the histories of the founding of various types of choir schools. The schools I have selected were all founded in the 20th century and therefore have many more documented histories available to help the church musician of today create his own blueprint for such an incredible institution.

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 Dr. Lucas Tappan

Dr. Lucas Tappan is a conductor and organist whose specialty is working with children. He lives in Kansas with his wife and four children.—(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

“In my capacity as the prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, I continue to remind all that the celebration toward the East (versus orientem) is authorized by the rubrics of the missal, which specify the moments when the celebrant must turn toward the people. A particular authorization is, therefore, not needed to celebrate Mass facing the Lord.”

— ‘Robert Cardinal Sarah, 23 May 2016’

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