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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 #6) “Catholic Hymnals” • Jeff Ostrowski

Jeff Ostrowski · September 4, 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.

ANY OF OUR READERS have had the experience of speaking in public. What I’m about to describe has probably happened to you at least once. You get ready for your big speech and type what you’re going to say. Your speech ends up being nine pages in length, and you walk out on stage pretty confident. However, you suddenly realize your speech is way too long. There is no way you can read all nine pages without putting everyone in the audience to sleep. Something similar has happened during Mass—especially Masses on Saturday or Sunday evening when no choir is present—and once it happens, you never want it to allow it to happen again! I’m talking about when you choose what you *think* is an excellent hymn. The trouble is, once you start singing, nobody—and I mean nobody—in the congregation joins in! …you’re left singing a solo!

When I read Daniel Craig’s exhaustive and excellent article comparing 15 different hymnals, I noticed attention was drawn to the “common tune technique” featured in the Saint Jean de Brébeuf Hymnal. Many people don’t understand what “common tunes” are all about, and why the advertising materials for the Brébeuf Hymnal underscore their importance.

Today I will explain beyond
a shadow of a doubt what
“common tunes” are all about.

It takes congregations a long time—a very long time—to become extremely comfortable with a melody. Once you teach your congregation a particular melody—such as GONFALON ROYAL, one of Daniel Tucker’s favorite tunes—you can use that tune for various texts (depending on the season) because the Brébeuf Hymnal uses “common tunes.”

For example, in Lent you can use Hymn #90—a unison melody—with an English translation by Father John Fitzpatrick (a Catholic priest) for Pope Gregory the Great’s ancient Lenten hymn: Audi Benigne Conditor. This video demonstrates, but you have to put up with my (not very good) singing voice:

Since your congregation knows that tune, you can choose another hymn for Lent, viz. #222 in the Brébeuf Hymnal, which is an English translation of Ex More Docti Mystico, as shown in this video:

Yet another hymn for Lent would be #242 in the Brébeuf Hymnal, an English translation of Jam Christe Sol Justitiae (a.k.a. O Sol Salutis Intimis), as shown in this video:

For feasts of the Blessed Virgin Mary, the Brébeuf Hymnal provides #382—an English translation of Quem Terra, Pontus, Aethera—as shown in this video:

In the time leading up to Lent, which is traditionally known as “Septuagesimatide,” you can use #402 in the Brébeuf Hymnal, which is an English translation for the proper Septuagesima hymn: Rebus Creatis Nil Egens. Here’s a video showing that:

For Passiontide, feasts of the Holy Cross, and general feasts, consider using the “proper” text (ahem!) for GONFALON ROYAL, which is Vexilla Regis Prodeunt. In the Brébeuf Hymnal, #528 has an English translation by Father Frederick Charles Husenbeth, a Catholic priest. The CATHOLIC ENCYCLOPEDIA describes Father Husenbeth as follows: “Dr. Husenbeth’s personal character was attractive, for he possessed not only piety, learning, and culture, but also a singularly kind heart, agreeable manners, conversational powers of a high order, and a sense of humour which made him a very pleasant companion.” Here’s how #528 sounds:

When Pentecost arrives, you can use an English translation of the beautiful hymn to the Holy Spirit: Veni Creator Spiritus. (The Brébeuf Hymnal contains many translations and tunes for that ancient hymn, because it’s quite important.) In the Brébeuf Hymnal, GONFALON ROYAL is #502 as shown in this video:

Finally, throughout the entire year, you can use Rex Sempiterne Domine. An English translation is found at #428 in the Brébeuf Hymnal, as you can see in this video:

There are many other texts in the Brébeuf Hymnal that can be used with GONFALON ROYAL, and that is merely one of the numerous “common tunes” found there.

Jeff’s Conclusion

Congregations like to sing good melodies they know! Period. Full stop. In my entire life, I don’t think I’ve ever had someone from the congregation come to me and complain that we sing a particular melody “too frequently.” Congregations like singing songs they know.

I’m not going to lie: the Brébeuf Hymnal makes my life very easy on Sundays because of the “common tunes” and also because each verse is written out for the organist (when the organist has to simultaneously serve as cantor while playing). Daniel Craig’s article ranked as NUMBER ONE the Brébeuf hymnal, and the blog of the Church Music Association of America called it “hands down, the best Catholic hymnal ever published.”

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

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Filed Under: Articles Tagged With: Jean de Brebeuf Hymnal, Traditional Catholic Hymnals Last Updated: September 8, 2020

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About Jeff Ostrowski

Jeff Ostrowski holds his B.M. in Music Theory from the University of Kansas (2004). He resides with his wife and children in Michigan. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “21 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 21 September 2025) discusses some theological items—supported by certain verses in ancient Catholic hymns—and ends by explaining why certain folks become delirious with jealousy when they observe feats by Monsignor Ronald Knox.
    —Jeff Ostrowski
    Cheap! Cheap! Cheap!
    It’s always amusing to see old diocesan newspapers—in huge capital letters—advertising the Cheapest Catholic Paper in the United States. The correspondent who sent this to me added: “I can think of certain composers, published by large companies in our own day, who could truthfully brag about the most tawdry compositions in the world!” I wonder what she could have meant by such a cryptic comment…
    —Jeff Ostrowski
    PDF Download • Dom Murray Harmonies
    Along with so many others, I have deep respect for Dom Gregory Gregory Murray, who produced this clever harmonization (PDF) of “O SANCTISSIMA.” It’s always amazed me that Dom Gregory—a truly inspired composer—was so confused when it came to GREGORIAN CHANT. Throughout his life, he published contradictory statements, veering back-and-forth like a weather vane. Toward the end of his life, he declared: “I see clearly that the need for reform in liturgical music arose, not in the 18th and 19th centuries, but a thousand years earlier—in the 8th and 9th centuries, or even before that. The abuses began, not with Mozart and Haydn, but with those over-enthusiastic medieval musicians who developed the elaborate and flamboyant Gregorian Chant.”
    —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 the 17th century came the crushing blow which destroyed the beauty of all Breviary hymns. Pope Urban VIII (d. 1644) was a Humanist. In a fatal moment he saw that the hymns do not all conform to the rules of classical prosody.”

— Fr. Adrian Fortescue (d. 1923)

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