• Skip to primary navigation
  • Skip to main content
  • Skip to primary sidebar

Corpus Christi Watershed

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.”

  • Donate
  • Our Team
    • Our Editorial Policy
    • Who We Are
    • How To Contact Us
    • Sainte Marie Bulletin Articles
    • Jeff’s Mom Joins Fundraiser
    • “Let the Choir Have a Voice” (Essay)
  • Pew Resources
    • Brébeuf Catholic Hymnal
    • Jogues Illuminated Missal
    • Repository • “Spanish Music”
    • KYRIALE • Saint Antoine Daniel
    • Campion Missal, 3rd Edition
  • MUSICAL WEBSITES
    • René Goupil Gregorian Chant
    • Noël Chabanel Psalms
    • Nova Organi Harmonia (2,279 pages)
    • Roman Missal, 3rd Edition
    • Catechism of Gregorian Rhythm
    • Father Enemond Massé Manuscripts
    • Lalemant Polyphonic
    • Feasts Website
  • Miscellaneous
    • Site Map
    • Secrets of the Conscientious Choirmaster
    • “Wedding March” for lazy organists
    • Emporium Kevin Allen
    • Saint Jean de Lalande Library
    • Sacred Music Symposium 2023
    • The Eight Gregorian Modes
    • Gradual by Pothier’s Protégé
    • Seven (7) Considerations
Views from the Choir Loft

Troubleshooting Gregorian Chant

Andrea Leal · June 1, 2020

HAT gives Gregorian chant that certain je ne sais quoi? When I first started singing Gregorian chant, I was surprised by two things. The first thing that surprised me was how simple it looked on the page, and how easy it was to sing, especially when it had been transcribed into modern musical notation. The second thing that surprised me was how the chant I was singing sounded so completely unlike how monks sound when they chant. I was singing all the right notes, roughly the right rhythms, and the right words.  And yet, it didn’t sound like Gregorian chant. It just sounded like a random string of notes!

Today, 12 years or so after I first began learning how to chant, I am just starting to understand what I was missing. That does not mean I have all the answers, but there are a few things which have dawned on me. If you are having trouble getting your chant to sound like chant, let’s troubleshoot!

* * *

  • Are you trying to make chant fit into a precise tempo and rhythm?

The free flowing rhythm of Gregorian chant as it slows and speeds up can be hard to conceptualize if you have been constrained your entire musical life to reading time signatures and precise numbers of beats and rests. Singing with more than one person can be problematic in and of itself because you need to agree on how long to hold things out. A solution would be to just agree with everyone on how long to hold those notes out. But are you trying to make the chant fit into a precise rhythm where each note that looks the same is then sung the same way? It can be hard to wrap your brain around the fact that chant does not have a set tempo and the notes do not have a set length. Trying to make it fit into a set tempo will make your chant sound mechanical and automatic, and it will sound like modern music – not ancient music. And yet, that free flowing tempo can be a very hard thing to accept!

  • Are you barreling through full bar lines?

Unlike modern bar lines, which simply divide one measure from the next and do not have any bearing on the expression of the music itself, Gregorian chant bar lines have actual musical meaning! So what do bar lines mean in Gregorian chant? Generally speaking, they function as rests. How long of a rest? There is no set number of beats (that pesky non-tempo issue again!) You would observe a minor pause at the full single bar line and a longer pause at the double bar lines. It is recommended to slow the speed of the chant down as you come to a single or double bar line, and then observe a pause before resuming the next part of the chant. This can be a little nerve wracking when you are in the middle of Mass and you know that you need to wrap things up. Sometimes you yourself feel rushed, and that can make this particularly challenging. But those pauses provide an authentic contemplative feel to the chant. The rules for observing bar lines can be found in this article about the Rhythm of the Vatican Edition.

  • Is your chant choir relatively new?

This is something totally out of your control, but the amount of time you spend studying chant and singing with the same people affects your sound. I recently asked a chant scholar of great renown why the monks at Solesmes sound so amazing, and he said that it’s because they have been chanting the same things over and over, numerous times a day with the same people – for decades! It was a very good point. We must be patient with ourselves and our group. Remember when I said the fluctuating tempo of chant is difficult when you have more than one singer? Singing together with the same people for a long time means that eventually you’ll all be on the same page out of simple familiarity. You can think of your chant choir as a fine wine that improves as it ages. The longer time you spend together figuring these nuances out, the better you will sound. So never give up, and keep singing as much as you can together. You cannot control how long ago you started, but you can control how long you choose to carry on.

  • Did you forget to sing phrases instead of notes?

It can be tempting just to “get through” a difficult piece of chant. You might be happy just to be able to sing through something without sounding like a complete train wreck! But thinking of the notes as phrases, instead of a series of individual notes, can help you shape the sound of the chant so that it has natural dynamics. Think of what speech sounds like. We make exclamations when we are excited, we speak more softly when we are cautious or sad. We don’t always speak in the same volume because we would sound like robots. So don’t sing like a robot, either. When you sing, you should get louder, get softer, speed up, slow down. Let the prayer and the music carry you and show you what to do.

This would also be a good moment to remind you that Gregorian chant is first and foremost a prayer. Read the translation so you know what you are praying, and even spend time contemplating it ahead of rehearsal. I often look at my propers while I am cooking dinner, and I also try to look at it for a minute or two before going to sleep at night. It doesn’t take long to do this, and if you keep looking at it here and there, the meaning and the musicality of it will start to sink in.

  • Are you blending your voices?

Gregorian chant is meant to be sung in unison, which means your choir should sound like one voice. Do you sound like one voice or do you sound like 10 or 20 individual voices? In order to blend your voices everyone must sing at a similar volume, neither louder nor softer than their neighbor. That sounds simple enough, but in practice singers are not all exactly the same in ability and confidence. Weaker singers will sing softly. Stronger singers will sing loudly. And it is a natural reaction for a strong singer to sing more loudly when they realize that the other singers around them aren’t doing too well. Soft singers either do not know the music well enough or they lack the confidence to sing out. Listen carefully to the different volumes and bring them into balance. You may have to call out certain people and address them individually during rehearsal to adjust the blend, but as long as you do so with kindness and patience you should be alright.

Another issue to bring into check is the use of vibrato. Gregorian chant should not be sung with vibrato if it can be helped. The ideal tone is pure and even, without any hint of vibrato. If some singers have a wide vibrato that they cannot control, as is sometimes the case, try to get them to sing more softly so that their voice blends in with the other voices.

* * *

Hopefully, these tips will help give your singing a more authentic and beautiful sound. But since the above points are just a cliff notes version of things that can transform your chanting, you can find a full treatise on Gregorian chant rhythm here. I highly recommend making a study of it. This very website contains numerous scholarly articles on the subject! In the end, there really is no substitute for time and experience. But you can definitely help yourself by taking the time to study the many nuances of Gregorian chant.

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

Follow the Discussion on Facebook

Filed Under: Articles Last Updated: January 30, 2021

Subscribe

It greatly helps us if you subscribe to our mailing list!

* indicates required

About Andrea Leal

Andrea Leal is a wife and homeschooling mother of 6 children. She serves as choir director for the Traditional Latin Mass in Las Vegas.—(Read full biography).

Primary Sidebar

Corpus Christi Watershed

President’s Corner

    Music List • (3rd Sunday of Lent)
    Readers have expressed interest in seeing the ORDER OF MUSIC I created for this coming Sunday, which is the 3rd Sunday of Lent (8 March 2026). If such a thing interests you, feel free to download it as a PDF file. This feast has magnificent propers. Its stern INTROIT (“Óculi mei semper ad Dóminum”) is breathtaking, and the COMMUNION (“Qui bíberit aquam”) with its fauxbourdon verses is wonderful. I encourage all the readers to visit the feasts website, where the Propria Missae may be downloaded completely free of charge.
    —Jeff Ostrowski
    “Samaritánæ” (3rd Sunday of Lent)
    With regard to the COMMUNION for the 3rd Sunday of Lent (Year A), the Ordo Cantus Missae—which was published in 1969 by the Vatican, bearing Hannibal Bugnini’s signature and approbation in its PREFACE—inexplicably introduced a variant melody and slightly different words, as you can see by this comparison chart. When it comes to such items, they’re always done in secrecy by unnamed people. (Although it is known that Dom Eugène Cardine collaborated in the creation of the GRADUALE SIMPLEX, a book considered by some to be a travesty.)
    —Jeff Ostrowski
    PDF Download • “Ubi Caritas” (SATB)
    I remember singing “Ubi Cáritas” by Maurice Duruflé at the conservatory. I was deeply moved by it. However, some feel Duruflé’s version isn’t suitable for small choirs since it’s written for 6 voices and the bass tessitura is quite low. That’s why I was absolutely thrilled to discover this “Ubi cáritas” (SATB) for smaller choirs by Énemond Moreau, who studied with OSCAR DEPUYDT (d. 1925), an orphan who became a towering figure of Catholic music. Depuydt’s students include: Flor Peeters (d. 1986); Monsignor Jules Van Nuffel (d. 1953); Arthur Meulemans (d. 1966); Monsignor Jules Vyverman (d. 1989); and Gustaaf Nees (d. 1965). Rehearsal videos for each individual voice await you at #19705. When I came across the astonishing English translation for “Ubi Cáritas” by Monsignor Ronald Knox—matching the Latin’s meter—I decided to add those lyrics as an option (for churches which have banned Latin). My wife and I made this recording to give you some idea how it sounds.
    —Jeff Ostrowski

Quick Thoughts

    “Dies Irae” • A Monstrous Translation
    It isn’t easy to determine what Alice King MacGilton hoped to accomplish with her very popular book—A Study of Latin Hymns (1918)—which continued to be reprinted in new editions for at least 34 years. This PDF file shows her attempt to translate the DIES IRAE “in the fewest words possible.” There’s a place for dynamic equivalency, but this is repugnant. In particular, look what she does to “Quærens me sedísti lassus.”
    —Jeff Ostrowski
    PDF Download • “Holy, Holy, Holy”
    For vigil Masses on Saturday (a.k.a. “anticipated” Masses) we use this simpler setting of the “Holy, Holy, Holy” by Monsignor Jules Vyverman (d. 1989), a Belgian priest, organist, composer, and music educator who ultimately succeeded another ‘Jules’ (CANON JULES VAN NUFFEL) as director of the Lemmensinstituut in Belgium. Although I could be wrong, my understanding is that the LEMMENSINSTITUUT eventually merged with “Catholic University of Leuven” (originally founded in 1425). That’s the university Fulton J. Sheen attended.
    —Jeff Ostrowski
    Grotesque Pairing • “Passion Chorale”
    One of our rarest releases was undoubtably this PDF scan of the complete Pope Pius XII Hymnal (1959) by Father Joseph Roff, a student of Healey Willan. One of the scarcest titles in existence, this book was provided to us by Mr. Peter Meggison. Back in 2018, we scanned each page and uploaded it to our website, making it freely available to everyone. Readers are probably sick of hearing me say this, but just because we upload something that doesn’t necessarily mean it’s wonderful or worthy of imitation. We upload many publications precisely because they are ‘grotesque’, interesting, or revealing. Whereas the Brébeuf Catholic Hymnal had an editorial board that was careful and sensitive vis-à-vis pairing texts with tunes, the Pope Pius XII Hymnal (1959) seems to have been rather reckless in this regard. Please take a look at what they did with the PASSION CHORALE and see whether you agree.
    —Jeff Ostrowski

Random Quote

It is clear the Church is facing a grave crisis. Under the name of “the new Church” and “the post-conciliar Church,” a different Church from that of Jesus Christ is now trying to establish itself: an anthropocentric society threatened with imminent apostasy which is allowing itself to be swept along in a movement of general abdication under the pretext of renewal, ecumenicism, or adaptation.

— Cardinal Henri de Lubac (29 August 1967)

Recent Posts

  • PDF Download • “Entrance Chant” for Holy Thursday (Plainsong in English)
  • “Dies Irae” • A Monstrous Translation
  • PDF Download • “Holy, Holy, Holy”
  • Music List • (3rd Sunday of Lent)
  • “National Survey” (Order of Christian Funerals) • By the USCCB Secretariat of Divine Worship

Subscribe

Subscribe

* indicates required

Copyright © 2026 Corpus Christi Watershed · Isaac Jogues on Genesis Framework · WordPress · Log in

Corpus Christi Watershed is a 501(c)3 public charity dedicated to exploring and embodying as our calling the relationship of religion, culture, and the arts. This non-profit organization employs the creative media in service of theology, the Church, and Christian culture for the enrichment and enjoyment of the public.