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Views from the Choir Loft

Some Thoughts on Gregorian Modal Ethos

Dr. Charles Weaver · June 29, 2023

IN The Republic, Plato goes into some detail about what types of music are allowed in his idealized, just society. In particular, only certain musical modes are permitted:

Next as to the music. A song or ode has three parts,—the subject, the harmony, and the rhythm; of which the two last are dependent upon the first. As we banished strains of lamentation, so we may now banish the mixed Lydian harmonies, which are the harmonies of lamentation; and as our citizens are to be temperate, we may also banish convivial harmonies, such as the Ionian and pure Lydian. Two remain—the Dorian and Phrygian, the first for war, the second for peace; the one expressive of courage, the other of obedience or instruction or religious feeling.

Each of these different modes is associated with a particular character of emotion, affect, or sentiment. With these associations, Plato is inaugurating a musical tradition that has continued throughout the subsequent history of Western music. I think this is something that church musicians should care about, and I will try to convince you of this in what follows. The question came up in my classes at the recent Sacred Music Symposium, and I hope what I had to offer on the subject was of some use for the participants.

What is a mode? Used as a musical term, mode is quite difficult to define. Some people like to think of them as “scales,” where a particular collection of pitches provide the color palette, so to speak, that a composer can use to create a melody. But that doesn’t really begin to describe the complexity of any real music. Most classical music is written in either the major or the minor mode, but of course almost no classical music is limited to those particular scales. Modality embodies more than a scale, then. It is better to say that the scale is part of a more complex way of thinking about a piece that also encompasses harmonic progression, tonal conventions, and melodic patterns. Different modal traditions exist in music from all around the world, but this definition gets us started.

When we apply this to Gregorian chant, we see a wider variety of modes than in classical music. In spite of some theoretical conventions, a real survey of the phenomenon of modality as it arises in Gregorian melodies would be quite difficult, since the repertoire is quite old and developed over a long period. I’m not going to discuss any of that here, but if you are interested in such things as archaic modality and the development of the melodies along those lines, you might want to look at the theories laid out by Dom Jean Claire. The best place to start is probably this book by Dom Saulnier.

Instead, I’m going to take the more conventional view. In contrast to the rather impoverished set of two modes, as in classical music, we traditionally think of Gregorian chant as coming in eight modes. To lay out this theory in the simplest terms, the modes are determined by the last note (the “final”) of the melody. Melodies that end on D (re) are in modes 1 or 2; melodies that end on E (mi) are in modes 3 or 4; melodies that end of F (fa) are in modes 5 or 6; and melodies that end on G (sol) are in modes 7 or 8. Whether a particular melody is in an odd-numbered (authentic) mode or an even-numbered (plagal) one is determined by the range of the melody (i.e., how high or low it goes). In general, authentic modes have a range mostly above the final note, while plagal modes have a range that does not go as high above the final note but also goes below. Each mode is associated with a psalm tone, so that an antiphon in mode 1 will be placed with a psalm chanted to the first tone, and so on. These modes and tones were hugely influential on the subsequent history of music, and they have deep connections not only to sixteenth-century polyphony but to much later music as well. Here we will only stick to Gregorian chant.

You don’t need to know all this theory to figure out what mode a particular Gregorian melody is in. Most modern editions of chant will just tell you, near the beginning of the piece. And in the post-Gregorio world we live in, it’s quite easy to have software generate the right psalm tone, fully pointed. So why bother with modal theory?

For me, the answer relates to Plato’s discussion above. Each Gregorian mode has its own particular character, in a way that goes much deeper than the major-happy/minor-sad dichotomy. What kind of character? The same as what Plato describes? Sadly, no. The modes Plato was discussing were not really the same as the Gregorian modes, despite the similarity in some of the nomenclature. But by immemorial custom, each of the Gregorian modes has a particular ethos or character associated with it. One problem with trying to ascertain these characters is that different authors have written quite different (sometimes contradictory) things about modal ethos. One writer’s warlike mode might be another writer’s mode of peace, etc.

In light of these contradictions, we might just throw up our hands and say, “Nobody agrees about this stuff anyway so it doesn’t matter; let’s just list what the theorists say and not put much faith in it.” This is a fine scholarly point of view to adopt. But as a practical church musician, I’m going to suggest a different path. There is one very simple list that dates from at least the eighteenth century (published, at any rate, by Pierre-Nicolas Poisson then) and that exists in the oral tradition. If you want a place to start with a practical approach to particular characters of each mode, this is it:

  1. gravis (serious)
  2. tristis (sad, mournful)
  3. mysticus (mystical)
  4. harmonicus (harmonic or harmonious)
  5. laetus (happy, joyful)
  6. devotus (devotional or devout)
  7. angelicus (angelic)
  8. perfectus (perfect)

I find this list quite good, provided that we take it in the right spirit. Let’s think of these characters as a starting place for contemplation rather than as definitive analytical statements, or even definitive embodiments of medieval teaching. If you want to go deeper into the older writers, feel free. It is also possible to go quite deep into this particular list as well. The Saulnier book mentioned above contains absolutely beautiful reflections on each of these eight sentiments by Canon Jean Jeanneteau. Jeanneteau’s commentary is given in the spirit of deep reflection and piety that is so characteristic of much of the oral tradition surrounding the liturgical performance of Gregorian chant. I hope this list brings you and your schola more deeply into the spirit of the music!

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

Filed Under: Articles Last Updated: June 30, 2023

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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

    Luis Martínez Must Go!
    Sevilla Cathedral (entry dated 13 December 1564): The chapter orders Luis Martínez, a cathedral chaplain, to stay away from the choirbook-stand when the rest of the singers gather around it to sing polyphony—the reason being that “he throws the others out of tune.” [Excerpt from “The Life of Father Francisco Guerrero.”]
    —Jeff Ostrowski
    Urgent! • We Desperately Need Funds!
    A few days ago, the president of Corpus Christi Watershed posted this urgent appeal for funds. Please help us make sure we’re never forced to place our content behind a paywall. We feel it’s crucial that 100% of our content remains free to everyone. We’re a tiny 501(c)3 public charity, entirely dependent upon the generosity of small donors. We have no endowment and no major donors. We run no advertisements and have no savings. We beg you to consider donating $4.00 per month. Thank you!
    —Jeff Ostrowski
    “Booklet of Eucharistic Hymns” (16 pages)
    I was asked to create a booklet for my parish to use during our CORPUS CHRISTI PROCESSION on 22 June 2025. Would you be willing to look over the DRAFT BOOKLET (16 pages) I came up with? I tried to include a variety of hymns: some have a refrain; some are in major, others in minor; some are metered, others are plainsong; some are in Spanish, some are in Latin, but most are in English. Normally, we’d use the Brébeuf Hymnal—but we can’t risk having our congregation carry those heavy books all over the city to various churches.
    —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

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“Thus, by the celebration of a single Mass (in which he offers Jesus Christ in sacrifice), a priest gives greater honor to the Lord than if all men by dying for God offered to him the sacrifice of their lives. By a single Mass, he gives greater honor to God than all the angels and saints—along with the Blessed Virgin Mary—have given or shall give to him; for their worship cannot be of infinite value, like that which the priest celebrating on the altar offers to God.”

— Saint Alphonsus Liguori

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