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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

“Gonfalon Royal” • One Of My Favorite Hymn Tunes

Daniel Tucker · August 2, 2020

T THE CLOSE of Vespers on the first night of the 2019 Sacred Music Symposium, hosted in Los Angeles by Corpus Christi Watershed and the Priestly Fraternity of St. Peter (FSSP), we learned what has quickly become one of my favorite hymn tunes, GONFALON ROYAL. Vigorous and tremendously fulfilling to sing, GONFALON ROYAL first appeared in a 1913 collection entitled Fourteen Hymn Tunes by British composer and organist Sir Percy Carter Buck (1871-1947). In addition to his work as a church musician, Buck was the director of music at London’s Harrow School for boys, as well as a professor of music at various universities, including the University of Oxford, the University of London, Trinity College Dublin, and the Royal College of Music. His scholarship includes books on organ technique, harmony, and acoustics, as well contributions to Oxford University Press’ Tudor Church Music and the Oxford History of Music. Buck’s tune serves as an excellent example of the concept of “melodic compensation,” a principle of 18th-century counterpoint which states that a large melodic skip in one direction should be counterbalanced by an immediate step or skip in the opposite direction.

The word “gonfalon” (from the early Italian confalone) means “flag,” “banner,” or “standard,” and indeed the tune was given the name GONFALON ROYAL because of its association with Venantius Fortunatus’ (c. 540-c. 600) famous Latin hymn text Vexilla regis, known in its English translation as “The Royal Banners Forward Go.” Such banners, especially popular in medieval Italy, were often carried in ceremonial processions marking major liturgical feasts or the feasts of local saints. These cloths, usually made of canvas and decorated with oil or tempura paint, featured depictions of Jesus Christ, the Holy Cross, the Blessed Virgin Mary, local patron saints of villages and confraternities, or other religious imagery. Nowadays, Vexilla regis is prescribed for feasts of the Cross such as the Exultation of the Holy Cross (on September 14), and for Holy Week.

Here’s the Vexilla regis pairing from the Brébeuf hymnal, #528:

But “The Royal Banners Forward Go” is not the only text for which GONFALON ROYAL can be suitably employed. It is known under other hymn titles, such as “Sing to the Lord a Joyful Song” and “O Lord Most High, Eternal King.” Of course, because the tune fits any hymn text in “long meter” (88 88 LM), it is tremendously flexible. In fact, GONFALON ROYAL is matched to more than a dozen different texts in the St. Jean de Brébeuf hymnal, including texts for: Epiphany, Lent, Easter, and All Saints Day; for feasts of the Blessed Virgin, the Holy Spirit, the Holy Cross, and the Holy Name of Jesus; and to texts appropriate for general use. It is a tune which your choirs and congregations will be happy to know and happy to sing as it reoccurs throughout the liturgical year.

Here’s a GONFALON ROYAL pairing with Rex sempiterne, a “general use” hymn which can also be used during Eastertide:

To my fellow church musicians: may we all carry our banners bravely forward, continuing our work faithfully—in ways small as well as large—for the glorification of God and the edification and sanctification of the faithful.

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

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Filed Under: Articles Last Updated: August 7, 2020

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About Daniel Tucker

Daniel Tucker is choirmaster at the Cathedral of St. Matthew in South Bend, IN. He holds degrees from Western Michigan University and Yale University. —(Read full biography).

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President’s Corner

    “Reminder” — Month of November (2025)
    On a daily basis, I speak to people who don’t realize we publish a free newsletter (although they’ve followed our blog for years). We have no endowment, no major donors, no savings, and refuse to run annoying ads. As a result, our mailing list is crucial to our survival. Signing up couldn’t be easier: simply scroll to the bottom of any blog article and enter your email address.
    —Jeff Ostrowski
    “Offertory” at Catholic Funerals
    I have argued that the OFFERTORY—at least in its ancient form—is more of a responsory than an antiphon. The 1962 Missal specifically calls it “Antiphona ad Offertorium.” From now on, I plan to use this beautiful setting (PDF) at funerals, since it cleverly inserts themes from the absolution of the body. Tons more research needs to be done on the OFFERTORY, which often is a ‘patchwork’ stitching together various beginnings and endings of biblical verses. For instance, if you examine the ancient verses for Dómine, vivífica me (30th Sunday in Ordinary Time) you’ll discover this being done in a most perplexing way. Rebecca Maloy published a very expensive book on the OFFERTORY, but it was a disappointment. Indeed, I can’t think of a single valuable insight contained in her book. What a missed opportunity!
    —Jeff Ostrowski
    “In Paradisum” • Gregorian Chant
    As a RECESSIONAL on All Souls’ Day (November 2nd), we will sing In Paradísum Dedúcant Te Ángeli (PDF). When it comes to Gregorian Chant, this is one of the most popular “songs.” Frankly, all the prayers and chants from the traditional REQUIEM MASS (Missa exsequialis or Missa pro defunctis) are incredibly powerful and never should’ve been scuttled. Click here to hear “In Paradisum” in a recording I made this afternoon. Professor Louis Bouyer spoke of the way Bugnini “scuttled the office of the dead” in this fascinating excerpt from his memoirs. In his book, La riforma litugica (1983), Bugnini bragged—in quite a shameful way—about eliminating the ancient funeral texts, and even admitted those venerable texts were “beloved” (his word) by Catholics.
    —Jeff Ostrowski

Quick Thoughts

    Gospel Options for 2 November (“All Souls”)
    We’ve been told some bishops are suppressing the TLM because of “unity.” But is unity truly found in the MISSALE RECENS? For instance, on All Souls (2 November), any of these Gospel readings may be chosen, for any reason (or for no reason at all). The same is true of the Propria Missæ and other readings—there are countless options in the ORDINARY FORM. In other words, no matter which OF parish you attend on 2 November, you’ll almost certainly hear different propers and readings, to say nothing of different ‘styles’ of music. Where is the “unity” in all this? Indeed, the Second Vatican Council solemnly declared: “Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not implicate the faith or the good of the whole community.”
    —Corpus Christi Watershed
    “Our Father” • Musical Setting?
    Looking through a Roman Catholic Hymnal published in 1859 by Father Guido Maria Dreves (d. 1909), I stumbled upon this very beautiful tune (PDF file). I feel it would be absolutely perfect to set the “Our Father” in German to music. Thoughts?
    —Jeff Ostrowski
    New Bulletin Article • “12 October 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 12 October 2025) talks about an ‘irony’ or ‘paradox’ regarding the 1960s switch to a wider use (amplior locus) of vernacular in the liturgy.
    —Jeff Ostrowski

Random Quote

“If I could only make the faithful sing the Kyrie, the Gloria, the Credo, the Sanctus, and the Agnus Dei…that would be to me the finest triumph sacred music could have, for it is in really taking part in the liturgy that the faithful will preserve their devotion. I would take the Tantum Ergo, the Te Deum, and the Litanies sung by the people over any piece of polyphony.”

— ‘Giuseppe Cardinal Sarto, Letter to Msgr. Callegari (1897)’

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