— the first reading (On Babel: Gn 11: 1-9) and the Psalm (33 [32]: 10-11, 12-13, 14-15; R. v. 12b)
— the second reading (On God’s Descent on Mount Sinai: Ex 19: 3-8, 16-20b) and the canticle (Dn 3: 52, 53, 54, 55, 56; R. v. 52b) or the Psalm (19 [18]: 8, 9, 10, 11; R. Jn 6: 68c)
— the third reading (On the dry bones and God’s spirit: Ez 37: 1-14) and the Psalm (107 [106]: 2-3, 4-5, 6-7, 8-9; R. v. 1 or Alleluia)
— the fourth reading (On the outpouring of the Spirit: Joel 3: 1-5) and the Psalm (104 [103]: 1-2a, 24, 35c, 27-28, 29bc-30; R. v. 30 or Alleluia)
The Graduale Novum is emphatically not a Solesmes production, nor is it an official liturgical book promulgated by Rome. Those alleluia chants, however, correspond to each of the responsorial psalm texts. It's worth noting that the papal Pentecost Vigil several years ago used psalm 26 after the reading from Exodus, which is not listed as an option in the English and Spanish lectionaries. If you're at a church where it's customary to sing full Gregorian graduals and alleluias, I would see no objection to using what's recommended in the Novum. Is there any liturgical occasion when it is absolutely illicit to sing the Gregorian gradual or alleluia in place of the responsorial psalm or gospel acclamation from the lectionary?I do have a problem with the Graduale Novum, however. Both the Ordo Cantus Missae and the Graduale 1974 are silent on the optional extended vigil. Is there some official source that lays out these propers? Or are we just taking direction from Solesmes now?
Is there any liturgical occasion when it is absolutely illicit to sing the Gregorian gradual or alleluia in place of the responsorial psalm or gospel acclamation from the lectionary?
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