A sorrowful swansong....
  • melofluentmelofluent
    Posts: 4,160
    This is a repost from Facebook of my thoughts as of this date.

    Here it is, midway through cycle A and 2017, and after 47 years of commitment to Roman Catholic Music Ministry all I can declare is “This is pathetic,” save for advocates of tradition in sacred music, this that the post-conciliar church hath wrought. Those of us who’ve labored faithfully and ardently to increase the viability of “contemporary” sacred music in all its genres and forms have had as our vanguard mediocrity, ironically no matter what genre or form.
    Considering some thoughts of a fellow traveler, Peter Kwasniewski, that virtually all of the fifty years of composition and performance in the last to current century prove as abject failure, when I know to the core of my being that not ALL of what his cohort designate as “ditties” is, in fact, the case and state of liturgical composition, I am nonetheless bereft at the poverty of purpose exhibited by so-called composers, publishers and consumerist performers of what Peter would easily dub “sacropop.”
    I suppose if Ockeghem’s musical misadventures with Mass settings relegated his legacy to popular obscurity, I shouldn’t be so disturbed that the efforts of certain modern composers and writers wither on the viability vine due to an insidious saturation effect: from LAREC to NPM conventions, certain mysteriously pre-ordained composers and their latest “product” are then over-watered into sterility and decay. It shouldn’t have taken a film director to point out that “Somos el Cuerpo de Cristo” is hardly an appropriate “soundtrack” to the dispensation and reception of the veritable Body of Christ at Holy Communion. Oob la di, oob la da. Even Ockeghem’s parodies blush at this with shame and hilarity.
    A recent column by Phil Lawler advances that the maladies affecting Holy Mother Church and ecclesiology require a radical shift in paradigmatic thought that boils down to “it ain’t working!” (Vatican II) I suggest that, in point of fact, the Novus Ordo Mass de Rigeuer be re-christened (how appropriate) the “Titanic Liturgy” doomed to tragedy not only to design, but ill-manners by crew and passengers, and by the inviolate justice of nature, a failure to account for the massive iceberg underneath the scenic crest of its visible crown.
    There have been two major systematic efforts to re-orient (pardon moi) liturgical music praxis in the two millennia of Roman Catholicism; they have in the short run both failed to impress. So we are still at stasis, do we want to yield to the hardcore truths of tradition, yea exemplified and codified under the conciliar aegis, and accept that chant, in the wide horizon of its forms, be once and for all mandated as the musical handmaid to the Divine Liturgy….or, acquiesce to the slow digression of form and performance that is depriving the Church’s song of oxygen? I do not prefer “either or” scenarios, but this ambivalence is surely destroying any role music plays in the confluence of heaven and earth.

    BTW, I always fail at Strunk and White.
  • francis
    Posts: 10,668
    elvis has left the building
    Thanked by 1ClergetKubisz
  • CharlesW
    Posts: 11,934
    I will be the first to admit the pre-Vatican II mass seriously needed reform. It had become overly clericalized and the people were essentially frozen out. They could sing mass ordinaries, you say? Mostly not. They were often elaborate polyphony that no congregation could sing. Propers, ah, holy propers. We have to do those. I agree they were traditional parts of the mass but in reality, they were choir pieces and frequently had little connection to the actual mass intentions being celebrated on a particular day. Silent canon. Too holy for ordinary people to hear.

    However, no one really needed Haugen/Haas and associates. Propers could be more hymn like, bound into congregational books, and sung by all. Granted, they need serious revisions to make them actually relevant. Mass ordinaries could be simple chant that the congregation could learn and easily sing. Save the elaborate polyphony for special events and occasions. The silent canon was even forbidden by Emperor Justinian. The apostolic fathers never intended it to be such. People should actually hear and follow the canon.

    What actually happened? A total abdication of leadership from popes down to bishops. Now, no one is really in charge. Do what you please. There has to be a happy medium between the before Vatican II and the after. Fifty plus years later, we not there yet.
  • VilyanorVilyanor
    Posts: 388
    I think the Gregorian Propers are incredibly relevant, and it's a lack of education on their role and power, not to mention their replacement with hymns and psalm-tones that diminishes their power.
  • CharlesW
    Posts: 11,934
    It's not lack of education. The Propers need re-translating, and knocked together with the liturgical calendar so there is some cohesion and relevance with the mass of the day. Nothing wrong with good hymn propers if they are well written and paired with good music. They exist. Everything doesn't have to be Gregorian.
  • VilyanorVilyanor
    Posts: 388
    There is cohesion and relevance with the Mass of the day, if you have the right understanding of them. Nothing wrong in a moral sense, but Gregorian chant is still the purest and best form of music for the Roman Rite, and anything other than that is inferior to a greater or lesser degree, as is stated by numerous Church documents.
    Thanked by 1eft94530
  • CharlesW
    Posts: 11,934
    There might be some cohesion with the EF mass of the day, but often very little with the NO. Propers need to be coordinated with the new calendar. I use and admire chant, but it isn't the only music approved for church use.
    Thanked by 1bhcordova
  • VilyanorVilyanor
    Posts: 388
    Even then, I think you'd be surprised, though the calendar in general and propers allocation could certainly be better. It isn't the only music, as I've said, but it's the only music needed and the supreme music. There's a big difference between what's licit and what's fitting to the Mystery of Christ's saving action in the world and of the interior life of the Trinity, and Gregorian Chant is most fitting in the Occidental Rites.
    Thanked by 1eft94530
  • I will point out (again?) that chant was mentioned in SC not because it was to continue as the norm, but because it had not been the norm before (in modernity). People who say that chant is going backwards need a history lesson (a liturgical catechesis, that is).
  • CharlesW
    Posts: 11,934
    Chant died out for at least a couple of hundred years until Solesmes reconstructed it. What most U.S. parishes heard before Vatican II was what Nicola Montani cobbled together. No, chant wasn't the norm.
    Thanked by 1Vilyanor
  • I am firmly in the camp insisting that those responsible for the exile of the propers are guilty of a profoundly tyrannical act which has robbed the mass of what has been an integral part of it for at least fifteen hundred and more years. The chants themselves are a treasure of beauty beyond description and the texts, while they may not always complement the lectionary provide, for the most part, more exposure to scripture, the absence of which is both a spiritual and a cultural loss.

    I said 'tyrannical' because this act was not mandated by the council (which commanded that chant be preserved, fostered, and cultivated) but was an utterly non-authoritative act on the part of local bishops who have repeatedly demonstrated that our treasury of music is of no consequence to them. That which is not done by, or is contrary to, authoritative admonition fits the classic definition of tyranny and is categorically inauthentic. It is an act of gigantically presumptuous proportions.

    Charles makes some quite valid points about the propers' lack of literary concordance with the lectionary. Some revision has been done, and more might well be appropriate. To simply cast them out for this is mean minded, the act of liturgical boors. So what if once in a while one of them is rather an odd presence at a given mass. We are enriched by it, and it becomes a cherished item in our yearly cycle of scripture at mass, which contains some charming surprises. The mass is not complete, it is not the Roman rite, without both greater (or major) propers, being the lectionary and collects of the day, and the lesser (or minor) propers, being the entrance, psalm, alleluya, offertory, and communion antiphons and responsories. These are the true processional and meditative elements of the mass. To have replaced them with what has become the normal fare in most parishes is brute, illiterate savagery.

    Wisdom and respect for tradition's gifts to us (both of which are at times astonishingly lacking in the liturgical acts of the Catholic Church) would have suggested that the propers be translated, and placed obligatorily in the revised mass to the adapted chant melodies or to newly composed music. They really are not, any more than a collect or a psalm, any less than an integral part of the mass. Their banishment remains a barbarous act of liturgical butchery.


    .
  • CharlesW
    Posts: 11,934
    My memory indicates that no bishop or bishops suppressed Propers. They were not translated until roughly nine years after the Council, and by then had been replaced by hymns. It actually was a sort of organic change, although the end result wasn't the desired result.
    Thanked by 1donr
  • Such cavalier happenstance can hardly be graced as 'organic'. You may be correct in your assessment of the process. However, I had been told of several bishops 'back east' who had rather officiously snorted to publishers that they did not want propers but four hymns. Whatever the process, it was a mindless and irresponsible disregard of ritual integrity and cultural heritage.
    Thanked by 1Vilyanor
  • CharlesW
    Posts: 11,934
    Hadn't heard the "back east" bishops story. In any event, the responsible authorities and liturgy commissions let Propers fall through the cracks when revising the liturgy.
  • All the same - when something is important and valued responsible authorities and commissions don't let it 'fall through the cracks', they shepherd it through... they see that it gets done. Failure in this is no different from deliberate sabotage. There is meagre evidence that the majority of US bishops and their priests got exactly what they wanted after the council - and what they wanted was not what the council advocated.
  • CharlesW
    Posts: 11,934
    All the same - when something is important and valued responsible authorities and commissions don't let it 'fall through the cracks',


    Jackson, I don't think it was important and valued to the responsible authorities.
    Thanked by 1M. Jackson Osborn
  • ...I don't think it was...


    Charles , that was precisely my point!
    And precisely an indictment of their elected dereliction.

    (And, about those bishops 'back east', I must admit that I have passed on hearsay for what it is or isn't worth. That doesn't, really, alter the gross and deliberate dereliction of responsibility in the banishment of the propers. The effect is the same. The responsibility identical.)
  • francis
    Posts: 10,668
    Jackson, you are the real thing. Thank you for speaking here.
    Thanked by 1M. Jackson Osborn
  • dad29
    Posts: 2,217
    FWIW, during all my training in 'being a church organist' from Sr. Theophane Hytrek, OSF, the ordo she taught was the 4-hymn sandwich. That was in the period between 1963-1969 or so. Talented as she was, she was definitely in the 'progressive' camp.
  • Kathy
    Posts: 5,499
    Sr. Hytrek
    Thanked by 1eft94530
  • CharlesW
    Posts: 11,934
    Understand, dad29. I have managed to delete offertory hymns so now I have a 3-hymn-sandwich with Propers sprinkled in. Best I can do without starting a war.
  • francis
    Posts: 10,668
    Charles... delete the bread and keep the meat and you will be down to 1 hymn!
    Thanked by 1Ralph Bednarz
  • Kathy
    Posts: 5,499
    Taize update: "Delete this bread..."
  • I am continually surprised by the connection of Propers with readings of the day - there is much more there than we sometimes give them credit for. Of course, the communion antiphon is nearly always a direct quote from the gospel of the day. But even offertory and communion have a connection more often than not. It's just not necessarily a pedantic, obvious connection. Even in the worst case where there is no real connection, you are still singing scripture at the major moments of Mass - a general improvement on the status quo.
  • CharlesW
    Posts: 11,934
    Charles... delete the bread and keep the meat and you will be down to 1 hymn!


    Francis, I don't run things, the pastor does.

    Traddies remember me, when I'm standing in the bread line...
    Thanked by 1canadash
  • Heath
    Posts: 933
    I do love the Propers . . . but it's always been hard for me to read the Propers-only (or Propers-mostly) crowd and then try to entertain justifications for the Offertory for OT 27, "Vir Erat" :

    "There was a man in the land of Hus whose name was Job, simple and upright, and fearing God: and satan asked to tempt him; and power was given him by the Lord over his possessions, and over his flesh: and he destroyed all his substance, and his sons: and he wounded his flesh with a grievous ulcer."

    Come on . . .

    (I started a thread on this years ago and I'm grateful that folks did their best to grapple with this . . .)

    http://forum.musicasacra.com/forum/discussion/2454/vir-erat/p1
  • a_f_hawkins
    Posts: 3,371
    One thing that might have saved the day was The Simple Gradual for Sundays and Holy Days which John Ainslie edited, and ready in time for the new Missal. ICEL translations of the GS and simple settings of the antiphons and psalms. What happened? My conjecture is that because it was published within a week or so of the Calendar reforms, anybody liturgical ignorant would pick it up, see that it refers to Sexagesima and so on, and simply think 'That's been superceded'. At the time Gelineau psalm settings were often sung by congregations where I was, and a simple reversal of having the congregation sing the psalm verses and a cantor the antiphon would have suited many parishes.
    Thanked by 2Viola Paul F. Ford
  • donr
    Posts: 971
    So what is the answer?

    We always say what the problem is but never what is the answer.
    If we continue to say all parishes need to do Gregorian Chant right now because your not following the intent, it will never happen.

    I believe that the LCM or other very simple English Chant is the beginning of the answer.
    Most people do not, nor want to learn square notes (or at least they don't know they want to learn it).
    We need to create simple English propers with round notes and maybe even guitar chords so that we push the movement forward.

    Later those people will naturally want to learn more and will lean toward some G.C.

    I have a unique insight here.
    I lead the choir for 8Am Mass only at my church.
    However the leader of the 9:30Am Mass also sings with us because she loves the music we do and wants to learn it. However she will not do propers at her Mass because its not something they (the choir) want to do. She did try once and they almost crucified her.

    The other Masse time leaders won't even consider it. I've tried for many years.

    If it doesn't look easy enough to try with guitar chords and even audio examples they won't do it. Because its too much work for them.
    They are all volunteers so it has to worth their time.

    This is the issue I see that is preventing Sacred Music from moving forward in the whole of the church.

    We have to take it first to their level, then show them the better way.
    Contemporary music is easy and there are CDs, Gtr Acc books, fake books, and conferences that teach them how to implement.
    Until we do that we will lose.
  • Heath - I'll bite!

    Looking ahead to the 27th Sunday, Year A this year, this actually seems to me to be one of the easy ones (as far as connection between reading and proper).

    First, Isaiah - the Lord will give over his chosen vine to destruction.

    Followed by the psalm - a plea for God not to continue to forsake his chosen vine

    Then reading two, Philippians - Have no anxiety at all, but make your requests known to God. Then the peace of God...will guard your hearts and minds. And a reminder to stay steadfast on the path learned and received. [which following from the previous reading and psalm is clearly not a platitude!].

    Finally, the gospel of the useless servants who kill the masters' son (Matthew 21:33). Ending: "Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit."

    Now, in that scriptural context, there is rich material to mull over in the story of Job. I think especially with the second reading - a reminder that even when facing such tribulations as Job, we have to remain steadfast and trustful in the Christian life. OR, a reminder of the psalm's message that we can face times of destruction and devastation, and can still hope for God's favor to return. OR, on a darker note, a reminder that even a righteous man might be handed over to destruction for a time (thus, how much more might we if we are not blameless like Job).

    Just off the top of my head. But the themes of trust in tribulation seem quite strong, and perfectly paired with the story of Job.

    FWIW, we do the gregorian proper with our chant schola. At the SATB choir mass, I usually replace the proper with Brahm's "Geistliches Lied", with its similar theme of trust in God's plan and providence in all situations.

    My 2 cents

  • Addendum - in past years, I have also used SS Wesley "Thou wilt keep him in perfect peace" as the offertory choral piece.
  • Couldn't help it - year C, 27 OT:

    1 - Habakkuk 1 - "How long, O Lord? I cry for help but you do not listen!...Why do you let me see ruin; why must I look at misery?" etc. - and then, "Then the Lord answered me..."
    Essentially, the first reading IS the story of Job!

    Reading 2 - 2 Timothy - "but bear your share of hardship for the gospel with the strength that comes from God..."

    Gospel - "If you have faith the size of a mustard seed..." and also - the allegory of the servants, who must work for their master, rather than being treated as guests. (thus, they seem to be harshly treated...)

    Job is a great meditation after all three of these texts.

    Year B is a stranger juxtaposition - the story of the creation of Eve is reading one! (no comment - har, har, har...)

    Yet, the way God responds to Job is to recount His creation of everything. And Job's wife has died. In other words, the Lord giveth and the Lord taketh away.

    Reading 2 - Hebrews 2 - "He "for a little while" was made "lower than the angels," that by the grace of God he might taste death for everyone. For it was fitting that he, for whom and through whom all things exist, in bringing many children to glory, should make the leader to their salvation perfect through suffering." Job as Christological type - the suffering righteous man. Also, the idea that Jesus understands human suffering, having experienced it himself.

    Gospel - "whoever does not accept the kingdom of God like a child will not enter it." Juxtaposed with the story of Job, that is a striking statement.

    Come to think of it, although year B readings are at first glance the most obliquely related, they also are perhaps the most profound of the three years, in juxtaposition with the story of Job.

    This would be a really interesting project, to go through the year and compare the readings and propers systematically.

    Finally, I'll also note the Introit for all three years: WIthin your will, O Lord, all things are established, and there is none that can resist your will. For you have made all things, the heaven and the earth, and all that is held within the circle of heaven; you are the Lord of all.

    WOW - the juxtaposition of that introit and the story of Job, with these three readings sets, is really powerful! There is so much depth in the liturgical texts, if we could just stop skipping along the surface of the liturgy...

    Thanked by 1M. Jackson Osborn
  • Apologies, admin - that probably should have all been posted to Heath's other thread...
  • Heath
    Posts: 933
    Jared, thanks for these thoughts!

    Busy week, so very briefly:

    1. I think it's a hard sell to say that the there are conscious connections between the Propers (which were mostly carried over wholesale from the one-year Lectionary) and the post-VII 3-year Lectionary. Syncing these up takes a herculean effort. Heck, even syncing up the Second Reading each week with the 1st Reading/Psalm/Gospel is a stretch.

    2. If I polled any congregation in the world after a 27 OT Mass and asked, "Did you see the connection between the readings for the day and the text from Job at offertory?", what would we say the percentage of people that would respond with, "No, and did they really sing about his ulcer??" would be? 99.99 percent?

    Sure, a Scripture scholar may swoon and revel in some connection he was able to find, but no one else would.

    Again, I love the Propers and use them every week in my parish . . . but I think most would admit that some of the holdovers from the previous missal are real headscratchers, IMHO.

    Thanks again for chiming in!
  • ...are real headscratchers...

    Some heads need scratching... lots of scratching.
    Headscratchers are interesting, charming, even educational.
    So they go right over the heads of most?
    Most everything does!
    Thanked by 1ClergetKubisz
  • Heath, some thoughts -

    A - I have not studied the history of the lectionary enough to know, but this is probably technically correct (that there is not a conscious connection between propers and the 3-year cycle). At the same time, when I see so many connections so often between propers and readings, I can't accept the glib, oft-heard assumption that the two are completely out of sync. I'm honestly not sure where the truth lies - I'd love to read more on it. Is there some method to the madness, or just patterns of coincidences? It is certainly no accident that there are so often three communion chants that match the gospels for years A, B, and C.

    B - I'm not sure what the significance of a congregational poll would be. How many of them get the symbolism all around them in art and architecture every time they step into the church (assuming a halfway decently-conceived building). How many of them pick up on the richness of the readings themselves, for that matter? How many pick up on the chant cantus firmus buried in the polyphony? On the symbolism of the vestments? How many pick up on anything! I don't really think most people pick up on much of anything unless we make an effort to help them along. The original question was, whether there is a connection between the propers and the readings. It's pretty clear to me that there is on 27 OT, in all three years. Does the congregation pick up on that fact? Probably not, generally speaking. Does that have any real relevance? Only in terms of our efforts to form them and deepen their participation in the liturgy. It has no bearing, to my mind, on whether to use propers or not, or whether they have value. It reminds me of the old "if a tree falls in a forest and no one is there, does it make a sound?"

    OF course! And if you want to hear it, you have to go there and listen.

  • SalieriSalieri
    Posts: 3,177
    It doesn't shock me at all that the propers and the readings coincide: all (with the odd rare exception -- like Salve Sancta) are taken from the Scriptures, and the Scriptures are all about Christ.
  • Heath, some thoughts -

    Jared's observations are spot on.
    It isn't likely that the average (let alone the scads of under-averaged) persons perceive too much of what Jared alludes to at all. The answer, then is obvious. What they don't 'get' should be jettisoned because 'nobody' understands it and, besides, Catholics can't aspire to it.

    Oops! Wait a moment. That is just what the Catholic Church does! It's been going blithely along for fifty years and isn't without historical parallels. And that is a hideous calumny! The real answer is catechesis. Careful, steady, systematic, loving-but-insistent catechesis. When someone says 'I don't understand', you explain it to him or her. That's really all there is to it. The smart ones will thank you, The ones who prefer to be ignorant will tell you that 'that's not important'. Always nurture the former and let the latter wallow in their chosen ignorance.
  • dad29
    Posts: 2,217
    Umnnhhhh......and in the view of Guardini, Pieper, and Ratzinger, the liturgy is not supposed to be 'didactic'; thus, "color co-ordinated" major and minor Propers are not the objective. In fact, liturgy is "highest leisure":

    We thus arrive at the conclusion to this discussion: “The most festive festival it is possible to celebrate is divine worship.” It is for this reason that we rest from our work on Sundays, in order to make time for worship—to make time for leisure. Because sacrifice is at the heart of worship, “it means a voluntary offering freely given. It definitely does not involve utility; it is, in fact, absolutely antithetic to utility.” Thus, we see how man is meant to “waste time” for God’s sake in the liturgy, in his worship. In the liturgy, man both surrenders himself to God, and he offers the Divine Victim to him; there is a two-sided sacrifice in the liturgy, as we saw described in Lumen gentium. In this way, the leisure of liturgy is a gift, for man is completely giving himself to something that is beyond him; and liturgy, because it is leisure, is done for its own sake, not for man’s sake.


    So Jos. Pieper says.

    See: http://www.hprweb.com/2017/05/liturgy-as-an-act-of-leisure/ for a very interesting take.
  • bhcordovabhcordova
    Posts: 1,152
    One problem is that the Graduale Roman was published before the Roman Missal or the Lectionary.
  • tomjaw
    Posts: 2,704
    One problem is that the Graduale Roman was published before the Roman Missal or the Lectionary.


    Or we could write,

    The Problem is the modern Missale Romanum and Lectionary were published with (almost?) no thought going into the production of a Graduale Romanum.
  • ClergetKubiszClergetKubisz
    Posts: 1,912
    Or we could also write:

    The problem is the modern Missale Romanum and Lectionary were published while intentionally disregarding the Graduale Romanum.
  • ViolaViola
    Posts: 393
    The Simple Gradual for Sundays and Holy Days (John Ainslie, ed) was mentioned by a f hawkins on May 2nd.
    I recommend this. I found one copy languishing on a throw-out shelf in a parish where the incumbent was moving on, and picked it up. It may be out of print now; is it the sort of thing that could be put onto cpdl? We recently used some Offertory antiphons from it.
    Thanked by 1a_f_hawkins
  • This would be a really interesting project, to go through the year and compare the readings and propers systematically.

    J.O. et al., this is the sort of thing that could be produced as a resource for weekly bulletin (or other) reflections on the Propers. Some churches give a brief synopsis of the readings before Mass (which I dislike, but it's a thing). Anyone using minor Propers could provide this weekly resource to their congregation.

    Not everyone would read it, but those critical of the chants could be directed there first before they complain.
  • rich_enough
    Posts: 1,032
    I think it's a hard sell to say that the there are conscious connections between the Propers (which were mostly carried over wholesale from the one-year Lectionary) and the post-VII 3-year Lectionary.

    I agree - but then why does there have to be? The readings of the day are not meant to give us the entire meaning of a given mass, as if every other proper text has to be connected with them, or even that the texts of a given mass (collect, readings, propers, etc.) have to correspond to a "theme" or "message."

    As others have pointed out, the lectionary was put together with no (or very little) regard for the propers, were based on a different calendar, and, to put the final nail in the coffin, spoken propers were introduced - all of which severed any real connection that may have existed between the two sets of texts.

    It's something like the poor preacher who tries valiantly to gospel and Old Testament reading on a Sunday (which are ordinarily connected in a deliberate way) and the reading from St. Paul, which are read sequentially. COnnecting them is not a "stretch" - the readings are simply not connected in any deliberate way. Naturally, certain themes in the Bible come up over and over, but any connection is more coincidental than real.
  • Liam
    Posts: 4,943
    "It's something like the poor preacher who tries valiantly to gospel and Old Testament reading on a Sunday (which are ordinarily connected in a deliberate way) and the reading from St. Paul, which are read sequentially. Connecting them is not a "stretch" - the readings are simply not connected in any deliberate way."

    Just remember that is not the case for Advent, Christmastide, Lent, Eastertide, and various feasts and solemnities; it's more typical only for Ordinary Time. Just sayin'. Even so, OT is not devoid of consonances and resonances in that regard.


  • eft94530eft94530
    Posts: 1,577
    Theme Masses?
    Are they even "a thing" any more?
  • a_f_hawkins
    Posts: 3,371
    In the period between the introduction of the new Missal and Calendar in 1969, and the production of the revised GR in 1974, was there any instruction/advice on how to choose or assign the propers for Ordinary Time? I have not found any in DOL. Or was it initially assumed that allius cantus aptus would mean take your pick from GR (or some similar source)?
  • It always interests me that we are willing to apply such a critical standard to the propers - "they don't have an explicit connection with the readings, so out they go!"

    And then we turn around and program generic "other apt chants" from all over the map, which very often only pass one test - they are known and liked by the congregation in general. They also have no explicit connection with the readings of the day, but that's ok because we like them more.

    Or, an intermediate case, where the music director pores over the readings and then selects a piece that he or she thinks is related. Such people are perfectly happy to "program" pieces on a certain theme that they think they see in the readings, but are offended by the idea of the Church picking texts for a day. Presumably the congregation ALWAYS "gets it" when I pick a piece with a cool connection, but they could never "get it" if I sang the proper text. This does not strike me as a humble, serving approach.

    There is also actually a growing trend of publishing more explicitly connected hymnody, which from a certain perspective is a good thing, I suppose. See for example GIA's Worship IV with its index of hymns by day, and many new texts with direct connections to the readings, set to familiar tunes. In theory this is positive. In practice, I have parted ways with Worship (even though Worship III is probably my favorite Catholic hymnal) because I find so many of the connections overt to the point of being pedantic and even silly. Not to mention the poetry is often very unsatisfying in the new texts. It does make me wonder whether, even if the poetry can be well done, it's really that worthwhile to aim for so much connection. Liturgy is not a mathematical equation of "reading plus prayer plus homily plus song equals theme for the day". Richer liturgy may be the result of poetic, sometimes shocking juxtaposition, rather than a linear set of linked components.
  • Heath
    Posts: 933
    Personally, I don't think a proper needs to be explicitly connected to the readings, though it's certainly not a bad thing when it does. My personal axe to grind is strictly Vir Erat, a proper that seems to have been integrated into the Mass when readings from the Divine Office during that week or so were from Job. To my knowledge, that connection no longer exists, the offertory verses that would flesh out the respond are hardly ever used, and I just think it should be replaced.

    #downwithvirerat

    : )
    Thanked by 1hilluminar
  • Heath - it's not definitive by any means, and I'm no scripture scholar, but what do you think about the connections I drew above between all three years' readings and vir erat? It may be subjective and a coincidence, but the readings seem to me to be rife with connections to the story of job, and to the introit.

    I do think that Latin serves us well on this proper - the Latin gives a little more decorum to those "horrible sores" :)
    I no longer use an english version at any Mass.
    Thanked by 1CCooze
  • stulte
    Posts: 355
    I will be the first to admit the pre-Vatican II mass seriously needed reform.


    No, thank you. Life is GOOD being a schola director at a TLM-only parish run by the FSSP! :)

    Thanked by 2CCooze Torculus