Simple Propers for the 30th Sunday of Ordinary Time

Download Simple Propers for the 30th Sunday of Ordinary Time

The “beta” phase for the Chant Café “Simple Propers” project continues. The layout is a bit different this week than it was before, with the formulaic setting first, followed by psalm verses and with the Meinrad Tone setting placed at the end. The layout seems to be clearer and positions the “Simple Setting” as a possible alternative if the first setting cannot be sung.

We also will now be arranging propers by liturgy irrespective of the calendar year–All options and A, B, and C will be laid out together as it is in the Gregorian Missal, the point of reference for this project.

Thank you to everyone who has offered feedback as this project has developed. If you are using these proper settings in liturgy please do provide feedback during this “beta” stage. By the looks of it we should have a complete resource ready for print many months before Advent 2011!

The Strongest Argument for Sacred Music

I am deeply indebted to Dr. Denis McNamara for revealing to me the strongest argument in support of sacred music that I have ever heard:

“Beauty is the attractive power of the Truth.”

Dr. McNamara uses this axiom to help us understand why we need beautiful sacred architecture and sacred art–because it attracts us, it compels us toward the Truth. The same can be said for sacred music. Beautiful and sacred music attracts us to the Truth, namely to Jesus Christ. This, I think, is what our parishes are longing for. This is what our world is longing for. It is what we all are longing for. Ugliness is a manifestation of the Fall. Beauty will save the world.

A short excerpt from the beginning of Chapter 2 in McNamara’s Catholic Church Architecture and the Spirit of the Liturgy:

Articulated by great minds like Saint Thomas Aquinas, the Church has called Beauty the “splendor of the Truth,” or at times, the attractive power of the Truth. Theologically speaking, Beauty is more than an accidental byproduct of artistic production or a social construct that rests in the eye of the beholder. Beauty has a power. For confirmation, ask a man who saw his future wife for the first time across a room and found himself inextricably drawn toward her. Ask a tourist who packs heavy luggage and carries it through difficult airport security, then with considerable language difficulty and inordinate expense stays in a hotel just to have a chance to visit the Sistine Chapel or the Mona Lisa. Ask a choir full of singers why the hours of rehearsal were worth it for twenty minutes of flawless polyphony. Ask a gardener who does all the work necessary to produce perfect roses. The power of Beauty enthused them for work; even just the uncertain hope for Beauty enthused them for this work. So it is with liturgical prayer and the art and architecture that serve it.

An Experiment in Sacred Music Resource Production, Part II: Hymns

About about a month and a half ago at the Chant Café we began an experiment in sacred music resource production called “Toward the Singing of Propers”. I’m very glad to report that so far this experiment has been a wonderful success. You can take a look at some of the early fruits of this open source collaboration in the English Propers Text Database that continues to grow every day, and in the Simple Propers settings that I have been offering weekly which use the propers text database as their foundation.

At the end of this post I would like to consider if we might be able to apply the same process to public domain ENGLISH HYMNODY, and invite you to help.

First, let me describe some of the values in the propers project: Anyone who has ever taken on the task of composing a cycle of liturgical texts, for example Responsorial Psalms or Gospel Verses, knows that there is a great deal of work that is involved that goes far beyond the actual work of composing. You might actually spend less than 10% of your time actually doing creative work while the other 90% of the time you are digging up source texts, finding the right verses, sifting through different editions, executing manual tasks of typing and copying and pasting, then there is engraving, formatting, creating pdf and graphics files, assembling bookets, and on and on. If you might have tried doing a cycle of propers you will have run into any other number of problems such as finding the appropriate psalm verses, formatting and pointing these, among a host of additional tasks.

I suspect that it is for these reasons that many projects that begin with great enthusiasm are left unfinished, or at best not in a widely usable or sharable form. It reminds me of James McKinnon’s thesis in “The Advent Project” that the Gregorian composers, the creators of the actual authentic Mass proper itself, undertook a systematic effort on the First Sunday of Advent somewhere in the later 7th century to compose a full cycle of chants, but once they got to Pentecost the effort began to lose steam. He also proposes that as a result the propers for Most Holy Trinity are of a much lesser quality than those composed earlier in the cycle. Whether there is merit in this or not is another point, but I think that the story is telling in that Catholic composers have been dealing with these same issues from the beginning!

So what we have tried to do is leverage web technologies to allow a group to tackle an effort in a way that will always remain infinitely useful to others. This means that people are taking one task at a time that is involved in creating a cycle of propers and executing it for the entire cycle. This assures that the work is done systematically and completely and, bit by bit we hope to have all of the source material ready for anyone to undertake their own projects if they would like. We’ve preserved steps in the production process so that anyone can jump in and benefit from them at any time. For example, there are many steps in between compiling an English text and engraving this in a platform like Gregorio. We have preserved these steps so that others can benefit from work that has already been done. We are using technology to make sure that all data is input into the database only once. There is no need to have to duplicate data and waste all of the energy that is involved in doing this throughout an entire cycle. Software can do this lifting for us. And so, our propers database has compiled incipits, source citations, modes from the Graduale–all information that is needed in an English chant score–and by means of a Google spreadsheet formula this is automatically placed into a ready-to-go Gregorio header. It saves so much time! And it has been done once and will be available to everyone thereafter.

I imagine that this database of texts will be useful in infinite ways in the future. Composers could produce a full cycle of introits in a few weeks, texts, translations and citations of the propers will be instantly available for use in parish worship programs, psalm verses will be ready to copy and paste into your own resources for your choirs. Source files for various chant engravings will be available for your own use or for your own resources. I really think this resource will be highly useful and it can be leveraged in so many other ways as time goes on. And I don’t think that we need to stop with the Graduale propers as translated in the Gregorian Missal, or psalm verses from a modified Douay Rheims. If we are allowed, I would love to see this process be applied to all liturgical texts, Latin and English, OF and EF.

And now to the intention of this post: ENGLISH HYMNS

I think that we could all see the immense value in having an online collection of public domain hymns that are of a quality and dignity that would be befitting of the liturgy. While hymns are always a substitute for the propers of the Mass, the reality is that we probably will continue to sing hymns in liturgy for a good while.

We need a quality online collection of public domain hymns for many reasons, here are a few:

  1. Commercial publishers should not be making money off of the faithful for an engraving of completely public domain hymns. At least half of the content in many of our current hymnals is in the public domain. When it comes to hymnody, most of the time the quality hymnody is in the public domain anyway.
  2. Publishers often change the texts of public domain hymns for the two-fold purpose of A.) modernization or inclusivity, and B.) creating a variant that can be copyrighted and, therefore, sold for a profit. Therefore an online collection of high-quality hymns would alleviate both of these detriments.
  3. Public domain hymns are generally of a higher quality and are more appropriate than many contemporary hymns anyway and therefore could offer parishes an alternative to much of the poorer copyrighted material that is found in today’s hymnals.
  4. If a complete, quality and exhaustive collection of hymns is available online any number of groups or individuals could use them to produce their own collections–hymnals, missalettes, and so on. What is keeping a parish from printing its own custom hymnal with Lulu, or from using them in their worship programs–saving money, and with greater freedom of selection?

The list could go on. Perhaps it can in the comment box.

And so, the question remains: How difficult would it be to arrange a community to build an online collection of hymns, appropriate for Catholic liturgy, in a way that it can grow and be maintained without burnout? What if we organized an effort where many hands can lighten the lifting?

Many have already done similar work. In fact, much of the work is already done, it just needs to be organized. Take a look at a quick sampling of the offerings on the web currently:

Some of these resources are great, some not so great. I get the sense that none of these resources above provide Catholic parishes with a practical resource that keeps them from paying commercial publishers for printed copies of public domain hymns.

In fact, I wonder how many music directors have engravings of public domain hymns sitting on their hard drives that no one has ever seen before other than them and their parish choirs and congregations. I know that I have about 150 myself! Why is this? How many times does HYFRYDOL have to be engraved? How many times has it been? Thousands, I suspect.

What if we applied the same logic and approach to English hymns as we have applied to English propers? What if all of the music directors that read this contribute source files of public domain hymn engravings that they have produced over the years? If we did this I bet our project would almost be done. What if we gathered volunteers to copy and paste public domain texts from the internet into a useable database? What if we collected all of the source engravings that already exist online? Again, I think our project might be done if we did, without having do to an ounce of original work.

All of this work has been done a thousand times before, it just has never been organized for long-term success. The law of volunteer burnout and fear of breaking copyright law, I suspect, are two reasons why this project has not been accomplished.

Would you like to join an effort to organize an effort that will be infinitely useful to Catholics across the English speaking world, and that will remain freely available to future generations of Catholics?

If so, please contact me.

Reminder: Simple Propers this Week + 4-Part Offertory

Just as a reminder to those who are looking for our set of Simple English Propers for this weekend, the 29th Sunday in Ordinary Time, they were posted late last week with some practice recordings. I hope that these will be helpful to those who might want to sing these settings in liturgy this week.

Additionally, here is a 4-part choral setting of the simple offertory setting for this week. The cantus firmus (in the soprano) is a St. Meinrad psalm tone and the harmonization is also courtesy of St. Meinrad Archabbey.

My parish adult choir sang, for the first time ever, an offertory proper last week in the 4-part Meinrad setting that was posted in last week’s offering. This was sung a cappella at the beginning of the Offertory procession, not even with a verse, and after it was complete we went on to the Offertory hymn as is the current custom. I was extremely happy with the result–it was a setting that was quickly and easily learned, was not far from the expectations of a parish choir that is used to and enjoys regularly singing choral music in parts, offered a hightened dignity to the beginning of the Offertory rite of the Mass, and perhaps most importantly, it allowed the Offertory proper text to be prayed in its proper place in the celebration. I sense that a consistent presentation of the Offertory proper in this way will have the advantage of exposing and catechizing all on the integral role of the Offertory chant while pedagogically preparing the singers for singing more elaborate Offertory settings in due time. It seems like a win-win from every perspective!

Simple Propers for the 29th Sunday of Ordinary Time, Year C

In an effort to get a bit ahead of the game with the Chant Cafe Simple Propers Project, we offer now a set of simple propers for next weekend, the 29th Sunday in OT, along with a few demo recordings:

Download Simple Propers for the 29th Sunday of Ordinary Time, Year C

Because we were able to put these together a bit earlier, my newly formed parish schola had the opportunity to sing through these at the end of our rehearsal last night in preparation our singing of them of them next week. I brought along my Zoom H4 recorder in hopes of recording examples to share with the CC community, but it malfunctioned and gave me the opportunity to see how the recording feature of my new iPhone works.

Just a quick note on these recordings: This is not a musicological demonstration, or a professional choral recording–It is a quick run through of simple antiphons at the end of 2 1/2 hours or rehearsal for some of us, and after 12 long days of work. My point in saying this is not necessarily to offer a sort of disclaimer for the recordings, and not only to demonstrate the antiphons themselves, but also to show that a completely volunteer group of 12 singers in an average parish music program, at least half of whom had little to no experience actually singing chant even two months ago, can prepare and sing dignified settings of the propers of the Mass in a very short amount of time, amidst the usual circumstances of life. These are factors that most typical parishes deal with, and will have to weigh when the consider singing propers in liturgy for the first time. After singing these same formulaic melodies for a few months though, my own choirs and also average parish choirs can sing the propers with even more success because the melodies are already learned, and what changes is the text. I will say that if this can happen at my own parish that was singing out of the Gather book only two short years ago it can virtually happen anywhere.

So here are a few recordings for next week’s offering of Simple Propers from the Chant Café, recorded by a volunteer parish schola in formation on a cellphone in less than 20 minutes. I’m actually pretty happy with the result.

Simple Propers for the 28th Sunday of Ordinary Time, Year C

Download Simple Propers for the 28th Sunday of Ordinary Time, Year C

This week’s installment of “Simple Propers” are a continuation in our experiment in music resource production. As Jeffrey has so deviously shown, I am indeed still working on the melodic formulas that will eventually be used for an entire cycle of antiphons to cover the liturgical year. The plan is to have 8 formulas for each proper–the Introit, Offertory, and Communion–one in each mode for each set, so this will total 24 melodic formulas. The hope with these formulas is that they will be able to meet the diverse demands of the English language while remaining within the bounds of the laws of the Gregorian compositional language. The goal is to arrive at melodies that can adapt to virtually any English text, and the result, it is hoped, is that average parish musicians, even congregations, could learn these melodies and sing them easily to a variety of text settings. Compiling these formulas has not been easy, and the work is far from done, but with the guidance of Fr. Kelly I have great hope that they will be a success.

As Jeffrey has shown, the Introit formulas seem to be mostly stabilized, although there could be changes made to them in the coming weeks. I’m pulling together the communion tones, and the Offertories are still largely unfinished. So in the mean time I will continue with the “simple settings” always, which emply St. Meinrad tones, and there will be cases (such as this week’s Offertory) where this is the only setting available.

While we’re posting handwritten manuscripts today, let me add one more. Here is this week’s offertory harmonized in 4 parts according to the Meinrad Tone accompaniments given by St. Meinrad Archabbey:


It occurred to me this past week that this sort of arrangement may be incredibly useful to the “trained parish choir”. This sort of edition could be seen in continuity with many of the resources that parishes are currently used to, such as Respond and Acclaim, et cetera. There could be the benefit of having it in modern notation (accompanying, of course, a chant edition), the 4-part harmony could be a simple organ accompaniment, or even could enable 4-part singing for choirs that are used to singing figured choral music. Since many such choirs are not very familiar with the non-metered style, this perhaps could serve as a bridge to the chanted style, while retaining some of the elements of the current common practice. The benefits are that parish choirs could sing the propers in a somewhat familiar fashion, there could be an immersion in Gregorian modality, and a practice of singing non-metered music. I sense that if a parish choir could sing this beautifully then this would be a big step toward singing more elaborate settings of the propers.

Take a look at this arrangement and try to invert some of the harmonies. I found that this can add a very nice contrast. This arrangement can very easily be sung in the following ways:

1. Swap S and T (cantus firmus in the tenor)
2. A up an octave (becomes S), B up an octave (T), omit T, keep cantus firmus in A [becomes SAT with high soprano]
3. S down an octave (T), A up an octave (S), T up an octave (A), B unchanged [becomes SATB with high soprano]

There could be other possibilities such as harmony in just two voices. These harmonizations seem like a real treasure, and I’m glad that I’ve discovered this approach. I think that I will try it with my own parish choir!

Lastly, if anyone among our readers is able to typeset this score in an engraving program I would be most indebted to you. For the life of me I can’t find a reasonable way to do this. If anyone could find a solution and share a template I would be most grateful!

I also hope to get the propers for 29OT out within the next few days in order to keep us a little ahead of the game.

Introducing Propers to the Parish

My parish, at which I am the Director of Music, is about a year and a half into the project of introducing the sung processional propers of the Mass. The entrance and communion antiphon texts are routinely sung at virtually every liturgy at this point, but they have been slowly introduced in gradual and clever ways, and we certainly have much room to grow.

We began essentially with two options: either Fr. Columba Kelly’s antiphons, or the antiphon text sung to one of Fr. Weber’s psalm tones. In case the singers weren’t able to grasp quickly enough the Kelly antiphon, we had a pointed text ready to fall back on with a psalm tone. I also reinforced the learning of the Weber tones by using them with the Responsorial Psalm and the Gospel Verse each week.

I learned very quickly that the Kelly introits were far too complicated for most of my singers, most of whom where very unfamiliar with the chanted style. We did try a few of the simpler introit settings, but they were rarely successful, and a few of them definitely bombed in liturgy! Needless to say, this was not a practice that encouraged us on in our journey, so we quickly defaulted to the psalm tone setting, even though this approach is so simple that it hardly seemed effective (the antiphon text was sung once, after a hymn).

After several months our parish adult choir began to get pretty comfortable with singing the Kelly communion chants, and I began pointing psalm verses for a cantor to sing in between repetitions of the antiphon. Because these are mostly syllabic, and short, they offered a great likelihood of success, although I sensed that many of the singers became frustrated that we would spend 20 minutes of rehearsal time polishing a chant that we might not see again possibly for another 3 years! At this point, though, most of our singers are familiar enough with the chanted style to sing the Kelly communions without too much difficulty, with success, and with joy.

After a year and a half of singing these proper texts week in and week out with a typical parish choir and cantors (even the “contemporary ensemble” sings them!) I would like to report that the Communion has taken hold very nicely, and has been integrated into the fabric of parish life with great success. We have smooth and clear waters ahead of us for the singing of more elaborate settings.

I cannot say that the introit has been equally successful. A part of this is its placement on the tail end of a hymn, and its lack of psalm verses. The not-too-distant goal is to sing the hymn and then sing a full introit that covers the liturgical action (procession), but even this is quite a journey for a parish that was singing ‘Gather Us In’ two years ago. Time will tell.

But just recently we made a major breakthrough in our singing of the introit. We’ve begun to sing the “Simple Propers” introits that have been posted on the Chant Café over the past weeks, and they have been the biggest blessing to my parish choir and cantors.

Here’s a quick vignette that illustrates the point:

Two weeks ago the Adult Choir, just back from summer vacation, and with about 15 new singers on board, sang this antiphon, which is from the “Simple Propers” project:


For those of you who can’t read this score very well, simply notice the heavy use of “reciting tones”, i.e. repetitions of the same pitch over and over again in a phrase, but also notice interesting shapes at the beginnings and ends of the phrases. The overall shape of the antiphon is very “Gregorian” in that it has contour, rise and fall, and is deeply rooted in the conventions of Gregorian “mode 4”.

Coincidentally, that same week we sang the Kelly Communion, which looks like this:


Notice that although this antiphon does not use “reciting notes”, the melody has generally the same melodic shape as the introit above. It only took me a second to realize that I had actually based the “melodic formula” used in the introit on this very antiphon several weeks before! (btw, I’m the editor of the “Simple Propers” project) If you are able to sing through these two examples you will see that they they have integrity individually, but they use many of the same elements of the “Gregorian compositional language”, which Fr. Columba Kelly, my chant mentor, understands so intimately and employs so well.

Well, just this morning, the same choir sang this antiphon at the entrance:


Note that this is the same “mode 4” melodic formula used in the first example, as set to a different text. Even if you don’t read chant notation very well, you can see the similarities. Notice the contours and ends of each phrase–the intonations and terminations are applied systematically to the text, taking into account the accent patterns in the English text.

When we sang this at choir rehearsal on Wednesday night, all were overjoyed, because they already knew the introit, although they had never sung it before! All sang it almost instantly, with confidence and assurance, and we spent a few minutes on it and moved on. When sung in liturgy the antiphon setting sounded even better than it did two weeks ago, because there was a greater lived familiarity. The cantors who sang it at the Saturday evening vigil Mass were even more spectacular. They were able to add expressive nuance to the text that just made it sail to the heavens, it was breathtaking. I’m sure that the next time we use this formula, even with yet another text, the results will be even better.

The point in this illustration is simple: I have found that, among the many complex factors involved, perhaps the single most important factor in introducing propers to the parish is singing them with success–it is consistently singing them well, in whatever musical setting they might employ. This accomplishes many goals: It encourages, not discourages singers–the last thing I want to do, I have found, is to bite off more than we can chew, spend enormous amounts of time in preparation, and then botch the introit in liturgy. This is depressing for everyone, most notably the singers who work so hard to make it a success. Singing successfully also helps with the formation of the parishioners. If the choir is struggling to sing the introit week after week, singing wrong notes, dragging at an unbearable tempo, false or late starts, and the list goes on, the parishioners are going to be confused and they are going to form or reinforce a negative association with the propers and with chant, which is the last thing that I want to happen, and this is not the kind of activity we want to have happening at the very beginning of Mass! Singing the propers with success builds momentum. It opens the way for the propers to become a part of the fabric of the parish’s liturgical life, not a botched experiment during Advent a few years ago. Successful singing of simple propers paves the way for a joyful exploration of the treasures of the Church’s tradition down the road. Singing with success makes everyone happy, including the pastor!

If we can sing the propers successfully from the get-go, it seems that the possibilities will be great. If we don’t begin with success, but try to get by week to week, singing music that is too much for our singers, habitually singing poorly, hoping that things will improve at some point down the road, I fear that we could be doing much more damage than we are doing good, setting ourselves up for more failure, not more success.

At least this has been my experience after a year and a half of working to bring the propers back into ordinary parish life.

What has been your experience? I would love to hear your stories in the comment box. We can surely all learn from each other’s experiences, and also help inform those who would also like to implement the singing of propers in their own parishes.