EUTRAL. Many innovations, modifications, and “changes of emphasis” introduced in the 1960s were neutral: i.e. neither good nor bad. For example, an effort was made to adopt a more ancient arrangement of liturgical books, meaning the celebrant would have his book (SACRAMENTARY), the readers would have their book (LECTIONARY or EVANGELIARIUM), the soloists would have their book (CANTATORIUM), and the choir would have its book (LIBER GRADUALIS). On the other hand, the reformers were inconsistent in this area.1 For example, they felt obligated to include some sung prayers (e.g. the Entrance Chant) in the priest’s book for private Masses, and the 1972 edition of the SACRAMENTARY inexplicably contains music sung by the choir.
Abusing The Faithful • The ones who suffered from all the liturgical ‘improvements’ in the 1960s were the faithful in the pews. How many Catholics today can even explain what an “Introit” is? Probably less than one percent—so we have no shortage of work to do. In my humble opinion, we have an obligation to make sure it’s as easy as possible for congregations to follow the Mass. Therefore, if the INTROIT is sung, it needs to be identical to what your congregation is looking at.
An Example • I started my new job in Michigan a few days ago. Recruiting choir members will take time, but the assigned INTROIT will still be sung at each Mass. Inside each pew, my new parish has the Jogues Pew Missal, which contains the full Mass propers and readings. This coming Sunday is the 14th Sunday in Ordinary Time, Year B:
Matching Perfectly • Notice the English translation. It’s the same one found in the Simple English Propers (CMAA, 2011), the Lalemant Propers (CCW, 2013), Saint John Gradual (Archdiocese of Boston, 2024), and various other books. [There is no ‘official’ English translation of the GRADUALE ROMANUM.] This coming Sunday, I’m using a version by the Chaumonot Composers Group. Next year, I hope to compose an organ accompaniment for this, which would be utterly gorgeous.
* PDF Download • MUSICAL SCORE “Entrance Chant”
—INTROIT (Chaumonot) translated into English; 14th Sunday in Ordinary Time.
Here’s my attempt to record it:
Can You Sing It? • What I like about the Chaumonot version is how it “reflects” or “imitates” or “takes as inspiration” the authentic Gregorian setting from the GRADUALE ROMANUM. By the way, are you capable of instantly singing Gregorian Chant at first sight? Take out your iPhone and make a recording of it; then email it to me. I’d love to hear how it sounds with your voice!
If you email me your recording, I promise I’ll listen to it.
1 The inconsistency wasn’t usually the result of malice. Rather, it had to do with the extreme haste of the post-conciliar reforms. One of the preëminent reformers was Professor Louis Bouyer, who was responsible for composing the SECOND EUCHARISTIC PRAYER (a.k.a. “Anaphora II”). Later in life, Father Bouyer admitted the 1960s reformers had no chance of success since their goal had been “recasting from top to bottom—and in a few months!—an entire liturgy which had required twenty centuries to develop.” One of the ‘top three’ reformers, alongside Hannibal Bugnini and Cardinal Lercaro, was CARDINAL ANTONELLI. After spending decades modifying the sacred liturgy, Cardinal Antonelli (writing in his diary) summarized the post-conciliar reforms thus: “Time will tell whether all this was for better or for worse, or merely indifferent altogether.” In other words, the reformers initially thought they could do everything better than what sacred tradition had passed down, but their fervent belief in their own superiority was naïve. Indeed, Professor Bouyer later referred to the liturgical reforms he helped enact as “the pathetic creature we created.” This is not to say or imply that the 1960s reformers were the first to fall into such a trap—because they weren’t. The URBNITE HYMN REFORM in the 17th century is a case in point, to say nothing of the insipid modern feasts multiplied throughout the 19th century. I renew my suggestion that we need to begin work on a ‘revised’ Missal; one that’s faithful to the mandates of the Second Vatican Council. That way, we won’t have to start from scratch when the time comes.
