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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

Surprise! Musical Hierarchy in “Sing to the Lord: Music in Divine Worship”

Richard J. Clark · May 24, 2013

HE LIFEBLOOD of our work as sacred musicians are the Church documents such as Constitution on the Sacred Liturgy (1963) and Musicam sacram (1967).

However, realities in parish life often find resistance to those documents, which leads us to relying upon the guidelines handed to us by the bishops. I have often made reference to the 2007 US Bishops’ document Sing to the Lord: Music in Divine Worship (SttL) Fortunately, SttL frequently points back to the GIRM and the Vatican II Documents. If the Vatican II documents are ignored, let’s look at the bishops’ guidelines.

So, after nearly six years, where do we stand in our parishes? As imperfect as it is, often ambiguous and arguably self-contradictory, SttL still has worth as a teaching tool in certain areas. So, how much of this document have we implemented on the parish level? Some parts of SttL are worth a look, as they serve as reminders and include many surprises for some congregations. In coming weeks, I will be taking a closer look at certain sections of SttL.

Before we begin, we are reminded of the “non-binding” status of the document as the bishops decided not to seek Vatican approval, which would have granted SttL the authority of binding liturgical law. However, it quotes the above-mentioned documents as well as the GIRM quite extensively which, as Dr. William Mahrt reminds us in his article A Critique of Sing to the Lord do represent binding liturgical law:

“The result is a document with extensive recommendations about the employment of music in the liturgy. It incorporates the views of many without reconciling them: Everyone will find something in the document to like, but the astute will notice that these very things are in conflict with other statements in the same document. Essentially, it states the status quo, with the addition of principles from Vatican documents; what comes from Vatican documents, however, does represent binding liturgical law.”

One of the most important sections worth a review (and full of surprises for most parishes) is the “hierarchy” of importance in what parts of the mass should be sung. Let the surprises begin!

a. Dialogues and Acclamations
These are of the highest priority.

“Among the parts to be sung, preference should be given “especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together.”(GIRM, no. 40; MS, nos. 7 and 16. ) … By their nature, they are short and uncomplicated and easily invite active participation by the entire assembly. Every effort should therefore be made to introduce or strengthen as a normative practice the singing of the dialogues between the priest, deacon, or lector and the people. Even the priest with very limited singing ability is capable of chanting “The Lord be with you” on a single pitch.”

Dr. Mahrt further indicates:

“One of the most positive and fundamental statements in the document is that the priest celebrant should sing the most important parts that pertain to him. “The importance of the priest’s participation in the liturgy, especially by singing, cannot be overemphasized” (¶19). Seminaries should give sufficient training in singing, so that future priests can confidently sing their parts in the Mass (¶20). In my opinion, this is the lynchpin of a successful sung liturgy. When the priest sings his parts, the parts of congregation and choir fall naturally into place as integral parts of an organic whole. When the priest speaks these parts, the parts the congregation and choir sing seem to be less integral to the liturgy. That the parts are all sung gives them a continuity that binds them together into a coherent liturgy.”

Most profoundly, the singing of the priest celebrant gives proper liturgical perspective to the singing roles of the congregation and choir.

b. Antiphons and Psalms

The second most important is quite interesting with tremendous implications most often overlooked in most parishes. It places great emphasis on the singing of the psalms—not just the Responsorial Psalm, but the psalm verses along with the antiphons as part of the Entrance and Communion Chants. What SttL does not say explicitly, it implies rather directly—that this document gives very high priority to the singing of the propers!

“The psalms are poems of praise that are meant, whenever possible, to be sung. (See GIRM, no. 102.) The Psalter is the basic songbook of the Liturgy.”

How do we sing the psalter—this “basic songbook of the Liturgy”? By singing the propers! Remember that most antiphons derive their texts from the psalms, while we sing their accompanying psalm verses:

“The Entrance and Communion chants with their psalm verses serve to accompany the two most important processions of the Mass: the entrance procession, by which the Mass begins, and the Communion procession, by which the faithful approach the altar to receive Holy Communion. Participation in song on the part of the assembly is commended during both of these important processions, as the People of God gather at the beginning of Mass and as the faithful approach the holy altar to receive the Body and Blood of the Lord.”

SttL profoundly states with regard to the propers:

“117. Proper antiphons from the liturgical books are to be esteemed and used especially because they are the very voice of God speaking to us in the Scriptures.”

Kathleen Pluth has a very insightful article regarding the importance of the psalm verses with the antiphons: A Psalm with its Antiphon? Or an Antiphon with its Psalm? Here she states: “Fr. Nicholls convincingly demonstrated that the Introit Psalms in Ordinary Time are not chosen according to the readings of the day or according to any other external device, but run sequentially through the Book of Psalms from beginning to end. In effect, the Introit Psalms of the year are a Psalter.”

Furthermore, we are reminded that the responsorial psalm is part of the propers of the mass and of great importance to the sacred liturgy:

“The Responsorial Psalm in the Liturgy of the Word of the Mass and of other rites “holds great liturgical and pastoral importance, because it fosters meditation on the word of God.”(GIRM, no. 61)

c. Refrains and Repeated Responses
It may come as a surprise that singing the psalms and Entrance and communion chants are more important than the following:

“The Liturgy also has texts of a litanic character that may be sung as appropriate. These include the Kyrie and Agnus Dei of the Mass, the response to the Prayer of the Faithful at Mass or the intercessions at Morning Prayer and Evening Prayer, and the Litany of the Saints in various rites.”

d. Hymns
That hymns are of the lowest priority may come to many as something of a bombshell—no less a surprise!

“A hymn is sung at each Office of the Liturgy of the Hours, which is the original place for strophic hymnody in the Liturgy. At Mass, in addition to the Gloria and a small number of strophic hymns in the Roman Missal and Graduale Romanum, congregational hymns of a particular nation or group that have been judged appropriate by the competent authorities mentioned in the GIRM, nos. 48, 74, and 87, may be admitted to the Sacred Liturgy. Church legislation today permits as an option the use of vernacular hymns at the Entrance, Preparation of the Gifts, Communion, and Recessional. Because these popular hymns are fulfilling a properly liturgical role, it is especially important that they be appropriate to the liturgical action. In accord with an uninterrupted history of nearly five centuries, nothing prevents the use of some congregational hymns coming from other Christian traditions, provided that their texts are in conformity with Catholic teaching and they are appropriate to the Catholic Liturgy.”

I hope in the end that the greater “surprise” will be in how our prayer is formed by what we sing. I hope this will be the most pleasant surprise of all.

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

Filed Under: Articles Tagged With: Singing the Mass, USCCB Sing to the Lord Document on Music Last Updated: January 1, 2020

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About Richard J. Clark

Richard J. Clark is the Director of Music of the Archdiocese of Boston and the Cathedral of the Holy Cross.—(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

When Christ gave the bread, he did not say, “This is the symbol of my body,” but, “This is my body.” In the same way, when he gave the cup of his blood he did not say, “This is the symbol of my blood,” but, “This is my blood.”

— Theodore, Bishop of Mopsuestia, writing in the 5th Century

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