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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

(Installment #4) “Catholic Hymnals” • Charles Weaver

Dr. Charles Weaver · September 2, 2020

Editor’s Note: Each contributor is reflecting upon Comparison of 15 Traditional Catholic Hymnals. Rather than rehashing Mr. Craig’s article, they were given freedom to “expand upon” this vast subject. Click here to read all the installments that have appeared so far.

READ WITH GREAT delight Daniel Craig’s article, because I share his great respect for careful hymn editors. Hymns are such a conspicuous and ever-present feature of the way people experience liturgy in a parish setting, even if they are secondary to the tradition of plainchant. Good hymnody marries memorable music with excellent poetry in a way that enhances both components. Mr. Craig’s review thoroughly examines the way several current hymnals accomplish this (or attempt to).

One important and underappreciated aspect of hymnody is the tendency of tunes to mutate and evolve over time. Music is a language, and as with all languages its pronunciation and usage change. Hymn tunes and styles of singing and accompanying are very different now from a mere 150 years ago, just as the texts are. To most modern listeners, the original versions of beloved hymn tunes (for instance, ST THOMAS) would sound strange and jarring. In creating a hymnal, the compilers must sift through countless variants, considering issues of fidelity to the source, appropriateness of style, compatibility with the text, singability by a congregation, and oral tradition of familiar tunes. All of that comes before even considering the harmonization!

“Holy God, We Praise Thy Name”

As an example, consider “Holy God, we praise thy Name,” which in many parishes is sung every single day. As is typical for ubiquitous tunes, this melody goes by at least five different names, and has been associated with many texts. Of course, in the Catholic tradition, it is linked almost exclusively with the Te Deum, and is widely used at Benediction of the Blessed Sacrament. The tune originates in an Austrian Catholic songbook of the eighteenth century, paired with a metered text that paraphrases Augustine and Ambrose’s great improvisation. The German serves as a model for Fr. Walworth’s English—six-line stanzas that rhyme ABABCC. Here is how the original went:

Grosser Gott from Katholisches Gesangbuch

There are some minor melodic differences from the modern version we all know, but the melody as a whole is recognizable, and you could easily sing the English words to this tune. Notice that each musical phrase begins and ends on the same notes as the familar version. More revealing are the large-scale differences. The AAB form (not to be confused with the text’s rhyme scheme) is typical of German hymns, whereas in this country the form is often rounded out to AABB by repeating the second half (we usually sing “Infinite thy vast domain” twice). The compound meter would also never occur to an English speaker; we have a strong preference for the last accented syllable of each line to fall on a downbeat. This kind of compound barring for tunes was completely normal in eighteenth-century German-speaking countries. And while this setting is lovely, the harmony and bass are as simple as possible (only primary chords with a functional rather than melodic bass), which would be a fault in a modern hymnal.

Holy God from The Catholic Psalmist

By the time of Lyons’s The Catholic Psalmist, from 1859, we have the modern tune paired with something like the modern text. The B section is still not repeated. But the melodic ascent in the B section has the skipping eighth notes that many of us know now. Such ornaments are frequent in nineteenth-century hymns, and modern editors tend to excise them, as they have a tendency to sound like folk music. Consider this example on the very next page:

Adeste Fideles from The Catholic Psalmist

I have never heard anyone sing eighth notes there. By the same logic, many editors remove the eighth notes in “Holy God.” These ornaments often lead to contrapuntal flaws, as shown here:

Hypothetical parallel octaves in a hymn harmonization
The contrary motion in version a is a natural way to approach this half cadence. Version b results in parallel octaves. Admittedly, I don’t think these octaves sound bad, as the underlying motion is still the one shown in version a. Indeed, one of the better modern harmonizations from the list of fifteen hymnals does exactly what is shown in version b.

In this case, the oral tradition may have won out. I have attended Benediction services where the organist steadfastly played quarter notes throughout (as was printed in the books in the pews), and the congregation serenely went on with these chordal leaps, often creating the situation in example b. This seems to go against the spirit of the act of communal singing. What is the right editorial practice in this case? I think a good editor, and indeed a good choir director, would take many factors into consideration.


I don’t have all fifteen of the hymnals in question, but of the ones I do have, it is interesting to see how the editors handle these questions. I think the choices in this hymn reinforce Mr. Craig’s assessment well, so I will mention only two in particular. The New Westminster Hymnal uses quarter notes and no repeat. This streamlines the tune and makes it more hymn-like—more similar to other tunes that populate our hymnals. Hymns, Songs, and Spiritual Canticles has the eighth notes and the repeat, which is written out in full with a deceptive cadence the first time, which gives a musical reason for the repetition. Marier’s harmonization in particular is daring and fresh (and with his usual impeccable counterpoint), which is perfect for such a widely known hymn.

All of these niceties serve a purpose—because of whom we are working for, we must work out every detail of our work on sacred music with great care and reverence. This applies not only to musicians, but also (and perhaps even more) to those who make the books we sing from. This is the theme I see running through Mr. Craig’s article, and may it be a lesson to us all to spare no effort on details.

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

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Filed Under: Articles Tagged With: Holy God We Praise Thy Name, Traditional Catholic Hymnals Last Updated: September 8, 2020

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About Dr. Charles Weaver

Dr. Charles Weaver is on the faculty of the Juilliard School, and serves as director of music for St. Mary’s Church. He lives in Connecticut with his wife and four children.—(Read full biography).

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Corpus Christi Watershed

President’s Corner

    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
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —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

“Since the English is not meant to be sung, but only to tell people who do not understand Latin what the text means, a simple paraphrase in prose is sufficient. The versions are not always very literal. Literal translations from Latin hymns would often look odd in English. I have tried to give in a readable, generally rhythmic form the real meaning of the text.”

— Fr. Adrian Fortescue (1913)

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