You can only ommit the Alleluia (and hence the Sequence) if there is only one reading before the Gospel. On Easter and on Pentecost there are two, so there is no way the Sequence can be ommitted on these days. If not sung, they must be said.

Richard, your wonderful translation of the "introductory norms" seem to assume that the Sequence would be sung after the (Gregorian) Alleluia, which would be the most traditional approach. (I seem to recall an article which explained, I think, that the Sequence was an extension of the Alleluia.) Nowadays, it's usually sung before the Alleluia (i.e., the shorter, "triple" Alleluia); see GIRM 64. (I'm sure you know this very well.)

My "real" question is this: If no version of Victimae paschali laudes was heard this morning — neither Latin nor English, neither sung nor spoken — is this a problem (as I sure feel it is)?

Well, I'm not a trained expert, but from a superficial reading of GIRM #64, it does seem contrary to omit the Sequence on Easter. (I'm assuming that the Alleluia was sung.) It's a pity.

If the Sequence is designed to be interpolated between the two proclamations of Alleluia, then the final Alleluia after the Sequence makes sense, but that arrangement seems to be ruled out by the OCM and the GIRM. The OCM says explicitly to omit the Amen, so the authors of that document seem conscious that they were changing something about the structure.

As the Sequence and the Alleluia were historically linked, they should remain musically/melodically linked, IMO. The EF Mass has the traditional "Alleluia. Alleluia. (insert verse) (omit final Alleluia) Sequence ending with "Amen. Alleluia." The way we do it in the OF is chanting the Sequence seated, flowing IMMEDIATELY into the Gospel Acclamation. I mean no looking for any sacred minister to stand as a signal to begin, or anything else. There is no organ introduction to the Alleluia. The cantor goes from the final note of the Sequence, without hesitation, in rhythm, to the first note of the Alleluia, treating the two pieces as one complete performance piece. The people do stand when they hear "Alleluia".

Does anyone know if the whole of the Ordo Cantus Missae available online anywhere?

Just got the Ordo Cantus Missae. It also contains a list of chants from the old Gradual (1908) that may be used ad libitum with the new missal. These are usually the same propers that are in the 1962 missal but are not referenced as such in the 1974 Graduale. Also the OCM is editio typica altera (1988) so presumably there were some changes made since the first edition (1972). Also of interest is that some of the citations (particularly in the officium defunctorum) are of the Graduale Simplex.

Here is one of many examples of the instability of the Ordinary Form of the Roman Rite. It seems to be the case that the sequence (by its very nature) should follow the Alleluia. The oddity in the usus antiquior was the singing of Dies irae at Requiem masses which did not have the Alleluia. Now the Alleluia has been restored to the Requiem and the sequence suppressed.

Ordo Cantus Missae (editio typica altera) is consistent with tradition in all places where the sequence is mentioned:

8. Sequentia, si casus fert, cantatur post ultimum Alleluia alternatim a cantoribus et a choro, vel a duabus partibus chori, omisso Amen in fine. Si non cantatur Alleluia cum suo versu, omittitur Sequentia.

TEMPUS PASCHALE

DOMINICA PASCHAE IN RESURRECTIONE DOMINI
78 Ad Missam in die
Ut in Grad. Rom.
Post Alleluia, Sequentia Victimae paschali; in diebus infra octavam ad libitum dicitur.
Ad comm.: ps. 117*, 1. 2. 5. 8. 10. 11. 13. 14. 15. 16. 17. 21. 22. 23. 24. 25. 26. 28. 29

DOMINICA PENTECOSTES
97 Ad Missam in die
Ut in Grad. Rom.
Post Alleluia 2, Sequentia Veni, Sancte Spiritus
Ad comm.: ps. 67*, 2. 4. 5abc. 5d-6. 8. 9. 20. 21. 29. 36
Ad dimittendum populum: Ite missa est, alleluia, alleluia

Similarly for the days which have optional sequences: SS.mi Corporis et Sanguinis Christi and B. Mariae Virginis Perdolentis (15 September)

Now the Missal:
Institutio Generalis Missalis Romani (3rd edition) (2000, but circulating on the internet as the current version):

64. Sequentia, quae praeter quam diebus Paschae et Pentecostes, est ad libitum, cantatur post Allelúia.

And in the printed (2002) copy of the Missal:

64. Sequentia, quae praeter quam diebus Paschae et Pentecostes, est ad libitum, cantatur ante Allelúia.

The question, then, is whether the current rubrics of the Missal absolutely supercede the provisions of OCM and, by implication, Graduale Romanum. The only practical reason for the change is to allow the priest, ministers and people to remain seated for the sequence, since standing is the prescribed posture for the Alleluia. Bruce Ford's suggestion of following the traditional order when the proper melodies are sung from the Gradual and otherwise following the Missal seems to me a reasonable solution. I did encounter a further problem with this some years ago when my choir sang Arvo Pärt's Berliner Messe in the context of a Mass on the Day of Pentecost. The setting precluded anything other than the traditional order, although the music was newly-composed for the traditional texts.

There is much to be said about the stability of the EF and the continuity it has enjoyed over the centuries, organic development notwithstanding.

Mark,

I wouldn't be too quick to disregard the Gregorian Missal. My understanding is that the Solesmes monks have been the OFFICIAL editors of Gregorian chant for the Roman Rite since 1918.

I would not be too quick to say they are wrong in giving a possible way to sing the chants.

If you have doubt, why not simply E-mail the Secretariat? Just write, and say, "Hello: the official chant books say the Sequence can be sung after the Alleluia verse. Are they wrong?"

I would be willing to bet $5.00 you will be told that they are listing a valid option.

Mark,

I appreciate your comments with regard to the current GIRM, but (in case you are not aware of this fact) the GIRM made many mistakes when referencing and referring to Gregorian chants.

When I say "mistakes," I mean honest-to-goodness mistakes in terminology. Some of these mistakes make the GIRM truly impossible to understand, if taken literally.

In cases like these, I highly recommend writing to the Secretariat for clarification. I do not recommend writing to Solesmes, for various reasons (e.g. they probably will not respond). The Secretariat's E-mail is listed on the USCCB's website.

In light of the fact that the GIRM made serious errors of terminology (which have been treated numerous times on this forum), I say again: it is entirely possible that the intention of the current GIRM was not (necessarily) to abolish the rubric in the Gregorian Missal with regard to the singing of the Sequence.

I am not putting this forth as "fact" --- I'm saying that, in light of what we know about the treatment of chant options by the GIRM, it is entirely *possible* that the rubric in the Solesmes books is still allowed.

As a practical matter, it really does work better (in many circumstances) to sing the Sequence before the Gospel Acclamation.

I'm almost positive that the 4 Sequences are found in the Lectionary. Try looking there.

Jeff,

The sequences are ICET translations. I believe they are official...

Not only do they publish the Sequences, neither do they publish the Gospel Acclamations for the weekdays. Their excuse is that "there are too many options for the verses". Yet the published Lectionary DOES have a specified GA for EVERY Mass.

Maybe the confusion about the placement of the Sequence pertains to the simple fact that, in the NO Latin Mass (using the Graduale or Missal) we chant the "Alleluia" Verse. In the NO vernacular Mass, we sing the "Gospel Acclamation". The latter requires us to stand. Does the former?

Interestingly, after a recent discussion with my pastor, he provided me with a copied page from one of his books on rubrics (sorry, I need to ask him which one, but didn't know this thread was underway). The page he gave me is entitled EASTER SEASON at the top and includes:

... * The first eight days of the Easter season make up the octave of Easter and are celebrated as solemnities of the Lord. At Mass, Morning Prayer and Vespers, throughout the octave, a double alleluia is added to the dismissal and its response. The sequence, Victimae paschali, obligatory at Mass on Easter Sunday, is optional on the other days of the octave. Easter Preface I is used ("on this day") through the octave day of Easter, namely, the Second Sunday of Easter. ...

Since the parish had not ever sung the sequence in recent memory, the discussion came about when I asked the pastor about having the choir sing it for Easter this year. We sang the sequence (in English, using the rather clunky translation provided in our "Breaking Bread" books) before the alleluia on Easter Sunday and also on Monday, which was the date of our parish Confirmation Mass with the bishop.

Janet,

Yes, this is why the Gregorian Missal says (on Divine Mercy Sunday) that the Sequence "may" be sung.

Can anyone please provide these texts? I notice that the Glory and Praise, Ritual Song, and Gregorian Missal all use different translations of the Sequence. Can nobody post the official text?

Lauda Sion

Laud, O Zion, your salvation,
Laud with hymns of exultation,
Christ, your king and shepherd true:

Bring him all the praise you know,
He is more than you bestow.
Never can you reach his due.

Special theme for glad thanksgiving
Is the quick'ning and the living
Bread today before you set:

From his hands of old partaken,
As we know, by faith unshaken,
Where the Twelve at supper met.

Full and clear ring out your chanting,
Joy nor sweetest grace be wanting,
From your heart let praises burst:

For today the feast is holden,
When the institution olden
Of that supper was rehearsed.

Here the new law's new oblation,
By the new king's revelation,
Ends the form of ancient rite:

Now the new the old effaces,
Truth away the shadow chases,
Light dispels the gloom of night.

What he did at supper seated,
Christ ordained to be repeated,
His memorial ne'er to cease:

And his rule for guidance taking,
Bread and wine we hallow, making
Thus our sacrifice of peace.

This the truth each Christian learns,
Bread into his flesh he turns,
To his precious blood the wine:

Sight has fail'd, nor thought conceives,
But a dauntless faith believes,
Resting on a pow'r divine.

Here beneath these signs are hidden
Priceless things to sense forbidden;
Signs, not things are all we see:

Blood is poured and flesh is broken,
Yet in either wondrous token
Christ entire we know to be.

Whoso of this food partakes,
Does not rend the Lord nor breaks;
Christ is whole to all that taste:

Thousands are, as one, receivers,
One, as thousands of believers,
Eats of him who cannot waste.

Bad and good the feast are sharing,
Of what divers dooms preparing,
Endless death, or endless life.

Life to these, to those damnation,
See how like participation
Is with unlike issues rife.

When the sacrament is broken,
Doubt not, but believe 'tis spoken,
That each sever'd outward token
doth the very whole contain.

Nought the precious gift divides,
Breaking but the sign betides
Jesus still the same abides,
still unbroken does remain.

The shorter form of the sequence begins here.

Lo! the angel's food is given
To the pilgrim who has striven;
See the children's bread from heaven,
which on dogs may not be spent.

Truth the ancient types fulfilling,
Isaac bound, a victim willing,
Paschal lamb, its lifeblood spilling,
manna to the fathers sent.

Very bread, good shepherd, tend us,
Jesu, of your love befriend us,
You refresh us, you defend us,
Your eternal goodness send us
In the land of life to see.

You who all things can and know,
Who on earth such food bestow,
Grant us with your saints, though lowest,
Where the heav'nly feast you show,
Fellow heirs and guests to be. Amen. Alleluia.



The poetic English translation of the sequences of the Roman Missal are taken from the Roman Missal approved by the National Conference of Catholic Bishops of the United States © 1964 by the National Catholic Welfare Conference, Inc. All rights reserved.

I believe these are the versions used in the Lectionary.

www.musicasacra.com/communio/

English Chant Books - PLainchant Gradual Vol. 1&2, 3&4

Does anyone have any guesses as to why GREGORIAN MISSAL, RITUALSONG, GLORY & PRAISE, etc. all use different translations of the Sequences?