The following came from a
reader we’ll call “Mike Olsen.”
[We usually redact names for anonymity’s sake.]
EAR CCWATERSHED: I have a question regarding the CMAA Simple English Propers. The antiphons given in that book obviously come from the GRADUALE ROMANUM. But what about the psalm verses? Who decided which psalm to place after each antiphon (and which of its verses to include if it’s not given in its entirety)? I can see that whenever an antiphon itself comes from a psalm, the very same psalm is placed below it. But there are numerous antiphons which do not come from the Book of Psalms but for example from one of the Gospels. I’ve tried to contact Mr. Adam Bartlett on this issue but without success.
On 22-DEC-2024 Jeff Ostrowski
replied to Mike as follows:
ELIEVE IT or not, the answer to your question is bound up with the traditional fasting laws for reception of Holy Communion. I’ve broached this subject many times in the past—e.g. in this article, which was shared widely and reprinted in various publications—and repeating everything I already said might seem excessive. Therefore, I’ll try my best to be succinct, repeating only what’s necessary. For the record, much of the information contained below is courtesy of the 3rd edition of the EDMUND CAMPION PEW MISSAL, published by Sophia Institute Press.
Part 1
Due to a variety of factors—most especially the mandatory “midnight fast”—it was rare for the faithful to receive Holy Communion during Mass. Holy Communion was often distributed at a side altar while Mass was going on, or immediately after Mass, or (most especially) long before Mass began. I could produce tons of evidence showing this is the case, but for the moment consider this printed page from Saint Louis, Missouri, dated 9 April 1954. Once upon a time, Holy Communion was taken very seriously by the faithful. In a certain sense, we’ve lost that.1
Part 2
It was exceedingly rare for anyone to receive Holy Communion at a SUNG MASS except the celebrant himself. However, in 1918 Father Adrian Fortescue pointed out that such a thing was always technically possible. The most common time Holy Communion was given in the olden days seems to have been at the bedside of a sick person, who would recite the Confíteor, OUR FATHER, and Dómine, Non Sum Dignus. (That’s why the Dómine, Non Sum Dignus in Germany was only rarely said in Latin, even at Masses prior to Vatican II.)
Part 3
During the reign of Pope Saint Pius X, Catholics started receiving Holy Communion with greater frequency. Clerics began to feel it was “unbecoming” or “inappropriate” for another priest to approach the Tabernacle while another priest was saying Mass and remove the SANCTISSIMUM to distribute to members of the congregation at side altar. Indeed, a special section was added to the 1961 rubrics which strongly discouraged this practice. [On this, please cf. page 250 of the gorgeous third edition of the Campion Missal.]
Part 4
The 1958 INSTRUCTION promulgated by Pope Pius XII explicitly revived a practice which had been virtually abandoned for many centuries: viz. adding ‘extra’ psalm verses to the Introit, Offertory, and Communion antiphons. It’s noteworthy that the 1958 INSTRUCTION refers to the Offertory verse as an “antiphon.” I’ve argued that the Offertory verse is more of a “RESPONSORY” than an antiphon. One can see this by examining the OFFERTORIALE attributed to Karl Ott. [I say attributed because for 15 years I’ve searched without success for information about Carl Ott. I’m beginning to wonder if he really existed.]
Part 5
As I explained in a 2017 article, the section at the beginning of official liturgical music books—called De Ritibus Servandis in Cantu Missae—was modified many times since it was first promulgated by the “Vatican Commission on Gregorian Chant” (headed by Dom Pothier). It was sleek and succinct back in 1908 but became bloated with accretions as time passed. By 1961 it was quite lengthy, and incorporated the 1958 INSTRUCTION issued under Pius XII with regard to the ‘extra’ verses. That means if you examine a book such as the 1961 Liber Usualis, you’ll find these ‘extra’ verses praised in the front matter. The Saint Andrew Bible Missal (IMPRIMATUR 6 January 1965) includes the ‘extra’ verses for each Introit—but not for the Offertory or Communion. The same is true of the 1964 set of propers composed by Father Paul Arbogast.
Part 6
Nobody who had eaten or drunken anything since midnight—even a drop of water—could receive Holy Communion. There are stories from the 1940s of priests granted permission to offer Mass in the afternoon for prisoners. These priests sometimes had to go until 4:00PM before they were allowed to eat or drink. But starting in the 1950s, the mandatory Communion fast began to be made less severe. Regarding this whole situation, a 1957 publication from Solesmes Abbey—which provided ‘extra’ verses—stated matters rather succinctly:
The Church’s new legislation concerning the Eucharistic fast makes it possible for many of the faithful to communicate at a sung Mass. The singing of the Communion Antiphon alone, which sufficed at sung Mass when Holy Communion was not given, is insufficient under the new conditions, which moreover are merely a return to ancient usage.
Part 7
Where do the verses come from? One of the first efforts to revive them seems to have been MASS AND VESPERS (Solesmes Abbey, 1957), which had a special section attempting to add ‘extra’ verses for the Communion. Here’s a sample of how that looked:
A few years later, Solesmes Abbey published a book with a long title: “Versus Psalmorum Et Canticorum Ad Usum Cantorum Pro Antiphonis Ad Introitum Et Ad Communionem Repetendis Iuxta Codices Antiquos.” That book can be downloaded in its entirety as a PDF file.
Part 8
After Vatican II, the Mass was revised. The official Gregorian chants for the Novus Ordo Missae were published in the ORDO CANTUS MISSAE (Vatican Polyglot Press, 1970), with a decree from the Sacra Congregatio Pro Cultu Divino (“Sacred Congregation for Divine Worship”) signed by its secretary, Annibale Bugnini. They included the ‘extra’ verses for each Communion antiphon, as you can see:
* PDF Download • EXAMPLE PAGE (Ordo Cantus Missae, 1970)
—Published by the Vatican Polyglot Press by order of the Congregation for Divine Worship.
The Graduale Romanum (Solesmes Abbey, 1973) reproduced the ORDO CANTUS MISSAE without any changes. That means if you look carefully in the 1973 Graduale, you’ll notice ‘extra’ psalm verses for each Communion antiphon (but not for the Introit or Offertory).
Part 9
Now let me answer your question in a very specific way. Each choirmaster can choose any psalm to “extend” the antiphons. Nothing prevents any psalm from being chosen. When it comes to the Communion antiphons, since those are given by the ORDO CANTUS MISSAE (1970), some feel it’s customary to follow those suggestions. At the same time, any verses from any psalm—especially Psalm 33—may be chosen. A variety of factors must be taken into account. When it comes to the Introit and Offertory antiphons, most choirmasters will simply “continue” whatever psalm is used by the antiphon.
Mike, you asked about antiphons which don’t come from the PSALTER. You’re correct that some antiphons come from the New Testament, Isaiah, or even Baruch. What is to be done in those circumstances? The third edition of the EDMUND CAMPION PEW MISSAL gives an elaborate history when it comes to your specific question. Let me briefly summarize:
(a) For the Communion antiphon, you can follow the ORDO CANTUS MISSAE. Or you can use Psalm 33. Or you can follow an ancient tradition: viz. choose the same psalm as the Introit used. Or you can use any psalm you wish.
(b) Holy Communion received by the congregation started becoming less frequent—broadly speaking—around 1100AD. Dr. Peter Wagner is utterly brilliant on this topic. The ‘extra’ verses began to disappear. Therefore, one must look at older manuscripts to see what was done. Not all the manuscripts indicate the same ‘extra’ verses—especially when it comes to antiphons from the New Testament.
(c) The third edition of the CAMPION PEW MISSAL provides the ‘extra’ verses for each Communion antiphon, and explicitly notates the specific manuscript source for each. I’m not aware of any other book that’s so helpful and meticulous in this regard—and this is quite important. For instance, Father Joseph Gelineau published a 1962 book called “Chant et Musique dans le Culte Chrétien.” His book is riddled with reprehensible mistakes—and even some “fairy tales”—because Gelineau failed to cite what he should have. The Campion Missal cites the source for each Communion antiphon, and makes note of the modern chants (e.g. Christ the King, Holy Family, and so forth) which cannot have ancient ‘extra’ verses for obvious reasons.
1 Nowadays, everyone receives Holy Communion at Mass (regardless of whether they’re in the state of grace) and very few make any serious preparation or thanksgiving. It seems like many Catholics receive Holy Communion “out of habit”—and one could argue this is not healthy. Moreover, the priest doesn’t recognize the members of his flock (which can make it easier for evil people to desecrate the SANCTISSIMUM).
