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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

On Mistakes (Part II of II)

Keven Smith · May 27, 2022

CHOIR MEMBER ONCE TOLD ME, “You know what I appreciate about you, Keven? You don’t give dirty looks when people sing wrong notes.” It made me wonder what kinds of choir experiences he’d had before. It also made me think about how we should all respond to mistakes.

In my last article, I analyzed the reasons for mistakes and offered some tips for reducing them. As I mentioned, though, mistakes are inevitable, so we and our singers should learn graceful and charitable ways of responding.

Two Extreme Reactions, and Why They’re Distracting

I’ve noticed two extremes in responding to mistakes: laughing, and beating oneself up. Some singers naturally respond to embarrassment by laughing, but they immediately stifle it and carry on singing. No problem. Unfortunately, I’ve seen singers make a mistake during Mass and then laugh for the next 16 bars. Yuck. That’s worse than any mistake.

And then there’s the singer who beats himself up. Suppose you’re singing through a motet and everything is going fine until one of your tenors comes in a beat early. He hangs his head, slumps his shoulders, and looks disgusted with himself. Even after you’ve finished singing the piece, he continues shaking his head.

This tenor, of course, is preoccupied with his own singing (as is the laugher described above). He’s the baseball player who’s dejected about going 0-for-4 even though his team won 10-1. All the self-flagellation looks like humility, but it can turn into a subtle form of pride: “How could I make a mistake like that? At my level? After all the practice I’ve had?”

We mess up because we have a fallen nature, and it makes us—all of us—do stupid things sometimes. It would be impractical to bar imperfect people from choir. So the next best thing is to turn the church choir into a place where it’s OK to make mistakes as long as we’re doing everything we can to make them rare. To build an environment like this, you need 100 percent buy-in: everyone—especially the director—must forgive others’ mistakes and be completely confident of their forgiveness in return. Everyone must also forgive his own mistakes. The focus on group unity and achievement then becomes so strong that individual mistakes become footnotes.

Thus, whenever we allow our own mistake to change our mood, we put ourselves ahead of the choir. Each singer must realize that he’s irreplaceable, but also anonymous. He’s irreplaceable because a good choir wouldn’t be quite the same without any individual voice. He’s anonymous because if he’s doing things correctly, his voice won’t stick out of the group sound. Because we’re irreplaceable, we must bounce back quickly from mistakes. Because we’re anonymous, we should take heart that many of our errors will go unnoticed.

How Singers Should Respond to Mistakes

The best response a choir member can make after her mistake is to keep soldiering on. It’s helpful if she strikes the chest gently, signaling that she’s aware she made a mistake. This reassures other choir members that they weren’t the ones who caused the problem. It also helps the conductor decide in rehearsals whether to stop the group and rehearse that spot. If I see a very reliable singer strike after making a mistake, I’ll probably go on because I know it was a momentary lapse.

How Choir Directors Should Respond to Mistakes

Whether you’re dealing with a laugher or a self-flagellator, the quick fix is to pull him aside and discuss the need for decorum in the rehearsal room and loft. But I think you’ll get better long-term results by emphasizing the team dynamic in your choir. Remind singers to listen to everything but themselves—from the warmup through the repertoire. Make sure everyone breathes together on entrances. And insist on good eye contact with your singers. Eye contact does much more than help ensure everyone will come in together; it also reminds singers that they’re part of a greater whole.

Now, I will give a pointed look if someone makes a mistake they can still correct. For example, a singer might forget to take a repeat. Or skip a verse. Or continue singing forte when the whole choir has gone piano. A conductor’s gaze often fixes these problems in an instant.

Although I’ve conditioned myself not to give dirty looks, I’m not perfect. I’ll occasionally feel frustrated when I hear a wrong note. This is natural for any hard-working choir director who’s trying to push his choir to higher and higher levels of proficiency. But we must banish these thoughts—or face the consequences. Every time I allow myself to think, “How could someone have sung a C# there? We drilled this in rehearsal!” I’ll soon make a mistake of my own. This always serves as my blunt reminder that choir isn’t about individual performance.

Where Wrong Notes Go to Die

The topic of mistakes came into perspective for me a couple of weeks ago on the Fourth Sunday after Easter (1962 calendar). As we were singing the epic Offertory antiphon Jubilate Deo, I noticed the remarkable energy, nuance, and togetherness of the musical line. Yes, we have the unfair advantage of using scores from the ingenious Graduale Renovatum website. But I give most of the credit to the enthusiasm and team spirit of my singers. I heard mistakes along the way: a missed jump here, an ill-timed change of syllable there. But these imperfections floated by in my peripheral vision. I wouldn’t have traded our spirited, fully engaged rendition for a technically perfect but boring one. 

I’ll leave you with something I told dozens of children at our parish Chant Camp a few years ago. As I reminded them not to get discouraged as they sang that day’s Mass, I quipped, “Don’t worry about mistakes. They’re over in a split-second. And after Mass, your guardian angel will gather them all up in a sack and throw them into that big dumpster in the parking lot.”

I’m not sure my idea has any basis in Scripture or sacred tradition. But I hope it helps flawed choir directors handle the task of leading choirs full of imperfect human beings.

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

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Filed Under: Articles Tagged With: choir director, directing a choir, Latin Mass, mistakes, Simple Steps To Improve Parish Music, Singing the Mass Last Updated: May 27, 2022

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About Keven Smith

Keven Smith, music director at St. Stephen the First Martyr, lives in Sacramento with his wife and five musical children.—(Read full biography).

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President’s Corner

    PDF Comparison Chart • “Serious Problems with the Lectionary Translation”
    EARS BEFORE truly revolutionary changes were introduced by the post-conciliar reformers, Evelyn Waugh wrote (on 16 August 1964) to John Cardinal Heenan: “I think that a vociferous minority has imposed itself on the hierarchy and made them believe that a popular demand existed where there was in fact not even a preference.” We ask the kind reader— indeed, we beg you—to realize that those of us born in the 1940s and 1950s had no cognizance of Roman activities during the 1960s and 1970s. We were concerned with making sure we had the day’s bus fare, graduating from high school, taking care of our siblings, learning a trade, getting a job, courting a spouse. We questioned neither the nuns nor the Church.1 Do not believe for one instant any of us were following the liturgical machinations of Cardinal Lercaro or Father Bugnini in real time. Setting The Stage • To never question or resist Church authorities is praiseworthy. On the other hand, when a scandalous situation persists for decades, it must be brought into focus. Our series will do precisely that as we discuss the Lectionary Scandal from a variety of angles. We don’t do this to attack the Catholic Church. Our goal is bringing to light what’s been going on, so it can be fixed once and for all. Our subject is extremely knotty and difficult to navigate. Its complexity helps explain why the situation has persisted for such a long time.2 But if we immediately get “into the weeds” we’ll lose our audience. Therefore, it seems better to jump right in. So today, we’ll explore the legality of selling these texts. A Word On Copyright • Suppose Susie modifies a paragraph by Edgar Allan Poe. That doesn’t mean ipso facto she can assert copyright on it. If Susie takes a picture of a Corvette and uses Photoshop to color the tires blue, that doesn’t mean she henceforth “owns” all Corvettes in America. But when it comes to Responsorial Psalm translations, certain parties have been asserting copyright over them, selling them for a profit, and bullying publishers vis-à-vis hymnals and missals. Increasingly, Catholics are asking whether these translations are truly under copyright—because they are identical (or substantially identical) to other translations.3 Example After Example • Our series will provide copious examples supporting our claims. Sometimes we’ll rely on the readership for assistance, because—as we’ve stressed—our subject’s history couldn’t be more convoluted. There are countless manuscripts (in Greek, Hebrew, and Latin) we don’t have access to, so it would be foolish for us to claim that our observations are somehow the ‘final word’ on anything. Nevertheless, we demand accountability. Catholics in the pews are the ones who paid for all this. We demand to know who specifically made these decisions (which impact every English-speaking Catholic) and why specifically certain decisions were made. The Responsorial Psalms used in America are—broadly speaking—stolen from the hard work of others. In particular, they borrowed heavily from Father Cuthbert Lattey’s 1939 PSALTER TRANSLATION:
    *  PDF Download • COMPARISON CHART —We thank the CCW staff for technical assistance with this graph.
    Analysis • Although certain parties have been selling (!!!) that translation for decades, the chart demonstrates it’s not a candidate for copyright since it “borrows” or “steals” or “rearranges” so much material from other translations, especially the 1939 translation by Father Cuthbert Lattey. What this means in layman’s terms is that individuals have been selling a translation under false pretenses, a translation they don’t own (although they claim to). To make RESTITUTION, all that money will have to be returned. A few years ago, the head of ICEL gave a public speech in which he said they give some of “their” profits to the poor. While almsgiving is a good thing, it cannot justify theft. Our Constant Theme • Our series will be held together by one thread, which will be repeated constantly: “Who was responsible?” Since 1970, the conduct of those who made a profit by selling these sacred texts has been repugnant. Favoritism was shown toward certain entities—and we will document that with written proof. It is absolutely essential going forward that the faithful be told who is making these decisions. Moreover, vague justifications can no longer be accepted. If we’re told they are “making the translations better,” we must demand to know what specifically they’re doing and what specific criteria they’re following. Stay Tuned • If you’re wondering whether we’ll address the forthcoming (allegedly) Lectionary and the so-called ABBEY PSALMS AND CANTICLES, have no fear. We’ll have much to say about both. Please stay tuned. We believe this will end up being the longest series of articles ever submitted to Corpus Christi Watershed. To be continued. ROBERT O’NEILL Former associate of Monsignor Francis “Frank” P. Schmitt at Boys Town in Nebraska JAMES ARNOLD Formerly associated w/ King’s College, Cambridge A convert to the Catholic Church, and distant relative of J. H. Arnold MARIA B. Currently serves as a musician in the Roman Catholic Diocese of Charlotte. Those aware of the situation in her diocese won’t be surprised she chose to withhold her last name.
    1 Even if we’d been able to obtain Roman journals such as NOTITIAE, none of them contained English translations. But such an idea would never have occurred to a high school student or a college student growing up in the 1960s. 2 A number of shell corporations claim to own the various biblical translations mandated for Roman Catholics. They’ve made millions of dollars selling (!) these indulgenced texts. If time permits, we hope to enumerate these various shell corporations and explain: which texts they claim to own; how much they bring in each year; who runs them; and so forth. It would also be good to explore the morality of selling these indulgenced texts for a profit. Furthermore, for the last fifty years these organizations have employed several tactics to manipulate and bully others. If time permits, we will expose those tactics (including written examples). Some of us—who have been working on this problem for three decades—have amassed written documentation we’ll be sharing that demonstrates behavior at best “shady” and at worst criminal. 3 Again, we are not yet examining the morality of selling (!) indulgenced texts to Catholics mandated to use those same translations.
    —Guest Author
    “Music List” • 17th in Ordinary Time (Year C)
    Some have expressed interest in perusing the ORDER OF MUSIC I prepared for the 17th Sunday in Ordinary Time (27 July 2025). 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 the feasts website.
    —Jeff Ostrowski
    Communion • “Ask & You Shall Receive”
    All of the chants for 27 July 2025 have been added to the feasts website, as usual under a convenient “drop down” menu. The COMMUNION ANTIPHON (both text and melody) are exceedingly beautiful and ancient.
    —Jeff Ostrowski

Quick Thoughts

    Pope Pius XII Hymnal?
    Have you ever heard of the Pope Pius XII Hymnal? It’s a real book, published in the United States in 1959. Here’s a sample page so you can verify with your own eyes it existed.
    —Corpus Christi Watershed
    “Hybrid” Chant Notation?
    Over the years, many have tried to ‘simplify’ plainsong notation. The O’Fallon Propers attempted to simplify the notation—but ended up making matters worse. Dr. Karl Weinmann tried to do the same in the time of Pope Saint Pius X by replacing each porrectus. You can examine a specimen from his edition and see whether you agree he complicated matters. In particular, look at what he did with éxsules fílii Hévae.
    —Corpus Christi Watershed
    Antiphons Don’t Match?
    A reader wants to know why the Entrance and Communion antiphons in certain publications deviate from what’s prescribed by the GRADUALE ROMANUM published after Vatican II. Click here to read our answer. The short answer is: the Adalbert Propers were never intended to be sung. They were intended for private Masses only (or Masses without music). The “Graduale Parvum,” published by the John Henry Newman Institute of Liturgical Music in 2023, mostly uses the Adalbert Propers—but sometimes uses the GRADUALE text: e.g. Solemnity of Saints Peter and Paul (29 June).
    —Corpus Christi Watershed

Random Quote

“Older priests, therefore, should receive younger priests as true brothers and help them in their first undertakings and priestly duties. The older ones should likewise endeavor to understand the mentality of younger priests, even though it be different from their own, and follow their projects with good will.”

— Pope Saint Paul VI (7 dec 1965)

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