Bishop Sample’s Pastoral Letter on Sacred Music

This morning, Most Reverened Alexander Sample (Bishop of Marquette, MI and Archbishop-Elect of Portland, OR) released a Pastoral Letter on Sacred Music in Divine Worship entitled Rejoice in the Lord Always.

In this letter Bishop Sample outlines the Church’s mind on the sacred music of the liturgy as it is represented in current documentation and legislation, and in the Church’s perennial understanding of sacred music. It is written to the Priests, Deacons, Religious, Musicians and Faithful of the Diocese of Marquette, but should have something to say to all Catholics in the United States, especially considering Archbishop-Elect Sample’s recent appointment to the metropolitan see of Portland, Oregon.

Here is the introduction:

In any discussion of the ars celebrandi (the “art of celebrating”) as it relates to the Holy Mass, perhaps nothing is more important or has a greater impact than the place of sacred music. The beauty, dignity and prayerfulness of the Mass depend to a large extent on the music that accompanies the liturgical action. The Holy Mass must be truly beautiful, the very best we can offer to God, reflecting his own perfect beauty and goodness. 

Because the place of sacred music is so important, I am issuing this pastoral letter on the nature, purpose and quality of sacred music. This is an important discussion to have, since so often the music selected for Mass is reduced to a matter of subjective “taste,” i.e. what style of music appeals to this or that person or group, as if there were no objective principles to be followed. There are indeed objective principles worthy of study and proper implementation, as will be shown. 

At the outset, it must be acknowledged that Church musicians have labored long and hard in the wake of the Second Vatican Council to help accomplish the Council’s goals as it concerns the renewal of the Sacred Liturgy, especially the Mass. Indeed, many have made it their life’s work to provide music for the Sacred Liturgy. The Church, including both clergy and laity, is grateful beyond words for their dedication and service. It must also be said that the principles and practical applications which follow will come as a real change in focus and direction for many of these same dedicated musicians. What is attempted here is a faithful presentation of what the Church has taught as it regards sacred music from the time before the Council, at the Council itself, and in the implementation of the Council’s thought in subsequent years. Although much of what follows may contravene the formation that many have experienced over recent years, this is in no way to be interpreted as a criticism of those dedicated Church musicians who have offered their service with a generous heart and with good will. 

Change can be difficult, but this can also be an exciting time of rediscovering the spirit of the Liturgy and exploring new horizons of sacred music. Through education and formation, the Diocese will attempt to provide all the support, encouragement and assistance it can to musicians in implementing the Church’s vision and norms for sacred music.

The rest of the letter can be found here.

We’ve noted that Rejoice in the Lord Always refers to an appendix that lists resources for the singing of the Proper of the Mass, but this appendix does not seem to appear in the document that has been released online. Hopefully this will be added soon!

Complete English Propers for the Season of Lent

The following are digital cantor editions of the English chant antiphons that are found in the Lumen Christi Missal, published by Illuminare Publications, for the Season of Lent:

These settings utilize the new translation of the Roman Missal, and the newly approved Revised Grail Psalms. They have been granted the imprimatur of Bishop Thomas J. Olmsted and may be downloaded freely and used in your parish this Lent.

These settings are the beginning of a companion edition to the Lumen Christi Missal for the cantor and choir. The LCM is the book for the pew, and only provides musical settings that are fitting for the use of those in the pew. The Lumen Christi Gradual, once completed, will be the complimentary book for the choir, that contains the full proper of the Mass in simple English settings, including the antiphons of the LCM “Simple Gradual” in addition to musical settings of all of the texts that are found in the LCM that are intended to be sung.

More will be written soon on the differences between these two books, and the editorial decisions that were made in regard to their contents.

The cantor editions that are being posted here now are not a complete representation of the Lumen Christi Gradual, but are precursors to it. It is being posted in useful editions as the content is being developed, but please bear in mind that this is a work in progress that is being undertaken in real time.

Your feedback, as always, is most welcome.

English Chant Antiphons for the Washing of Feet

Those who use the Simple English Propers notice something striking when Holy Week rolls around: it appears at first that many of the needed chants and antiphons are missing!

What appears to be an omission, though, is actually an intentional constraint that was placed upon this book. It only contains musical settings for the Entrance, Offertory, and Communion Antiphons for Sundays and Feasts, and nothing more. 
So when it comes to the Responsorial Psalm, the Alleluia and its verse (both of which also form part of the proper), and those other particular chants and antiphons that are found in the Missal for special liturgies, such as those of Holy Week, you have to look to other sources.
The Roman Missal contains the English texts of the antiphons that are prescribed to be sung during the washing of feet for Holy Thursday, but it gives no musical setting for them. The official musical settings for these are to be found in the Graduale Romanum, but these settings are in Latin only.
The following simple chant antiphons may be freely downloaded by parishes that wish to sing these antiphons in English, according to the new translation of the Roman Missal:
These settings take the original Gregorian chants of the Graduale Romanum as their model, yet are somewhat simplified, and attempt to treat the English text in the manner that the Gregorian composers would have treated Latin texts. 
These settings are a precursor to the forthcoming choir and cantor companion volume to the Lumen Christi Missal. This companion volume will give the choir what they need while the LCM only gives the people in the pew what they need.
Until this companion volume is completed and becomes available, these and similar cantor scores can be downloaded freely at the Illuminare Publications website under “Free Downloads”. 

English Propers: Ash Wednesday

Cantor scores that accompany the Lumen Christi Missal have now been posted for Ash Wednesday. This includes the Entrance, Offertory, and Communion antiphons of the “Simple Gradual”, the Responsorial Psalm and Gospel Verse, in addition to full simple chant settings of the antiphons for the distribution of ashes as they are found in the new edition of the Roman Missal.

Download them here:

There are through-composed settings of the traditional antiphons in settings that parish cantors and choirs can readily sing, and also in this score you will find at simple congregational antiphon, “Blot out my transgressions, O Lord”, with verses from Psalm 51 (50), as it is prescribed in the Roman Missal.

Similar scores for Lent and Holy Week are coming shortly.

English Propers: The Presentation of the Lord

The Feast of the Presentation of the Lord, or “Candlemas”, occurs this Saturday, February 2nd. Many people have been asking for English propers for this liturgy which is a uniquely beautiful liturgy with an iconic blessing of candles and procession before the Mass. This liturgy is engrained in the Catholic consciousness and should be celebrated to its full, solemn capacity.

The chants that are found in the new edition of the Roman Missal are found also in the Lumen Christi Missal, and I have now posted the cantor edition that complements these selections, and provides pointed psalm verses and musical settings for all of the texts of this liturgy that are meant to be sung.

This may be downloaded and used freely by all:

The opening antiphons for the candle service (Ecce Dominus and the iconic Lumen ad revelationem) are included in both English and Latin settings, with pointed English verses. An elaborate English rendering of the Adorna thalamum is also included, using the translation that is found in the Roman Missal. And the Entrance, Responsorial Psalm, Alleluia and Verse, Offertory and Communion chants have simple English settings that can be sung by parish choirs and congregations, using the new translation of the Roman Missal where applicable. 
These cantor scores, which are being posted weekly for parish use, are leading toward a choir/cantor companion edition to the Lumen Christi Missal. More will be said about this soon. Much progress is being made, and I look forward to announcing our plans to continue the Lumen Christi Series in the near future.
May your celebration of Candlemas enlighten the eyes of Christ’s servants.

Adorate Deum Sunday

Today was what the Extraordinary Form can rightly call “Adorate Deum Sunday”, while those who regularly attend the Ordinary Form can only call it this once every three years, due to its placement in cycle “C” of the three year Lectionary cycle.

In many ways, I grieve that this proper is only heard once every three years. The Adorate Deum Introit is, in my opinion, one of the most sublimely beautiful and mesmerizing chants in the entire Gregorian corpus. It is a true masterpiece of liturgical composition. I love this chant so much that I was even compelled to use the Introit’s incipit as my Twitter handle!

The text is from Psalm 97 (96) and it entirely encapsulates the meaning of life in three short lines:

Adorate Deum omnes Angeli eius:
audivit, et laetata est Sion: 
et exsultaverunt filiae Iudae. 
(Graduale Romanum, 1974)

Worship God, all you his angels:
Sion has heard, and is glad,
and the daughters of Judah rejoice.
(Roman Missal, 2011)
We see in these three lines the three realms of God’s creation responding to him: First, the angels who were created to adore and sing praise to God eternally in heaven. Then follows the members of the heavenly banquet of the Lamb, the heavenly Sion, who hear the song of the angels and join in with gladness. And lastly we hear of those of us who remain on earth below, who are symbolized by the daughters of Judah: the ten virgins with lighted lamps who await the arrival of the bridegroom, who rejoice in anticipation of their Lord at the sound of the angels’ song. 
It is a hymn of praise which is set in the seventh, exultant mode. The chant begins with the leap of a fourth up to an epismatic bivirga which then ascends with strength to the tonic accent of “adorate” on the dominant of the mode. The word “Deum”, also affixed to the dominant, is followed by a short and quick, but heightened melsima, denoting God’s glory and majesty. The next phrase “omnes Angeli eius” ascends to the very top of the mode with no less than seven epismatic notes, as they are found in the ancient St. Gall manuscripts. The word “Angeli” begins in the heights of the mode, and then descends like a dove, floating gracefully down as though from heaven, to the very bottom note of the mode. 
In the next phrase, on the word “audivit” it is as though the members of Sion hear the song of the angels echoing throughout heaven, and absorb its beauty. Then the phrase “et laetata est” – moving back up to and above the dominant of the mode – melodically recalls the joy of the angels in the previous phrase, and sounds as though the musical phrase itself is leaping for joy. 
There is strength and confidence in the word “exsultaverunt” as it dances around the secondary dominant of the seventh mode. Then the word “filiae” unexpectedly leaps down a fifth from the accent. This leap of a fifth, whether up or down, always seems to denote joy in the Gregorian musical language. After this shocking descent there is a powerful thrust upward to a reassured, strong and forceful “Iudae” which gracefully falls back to its earthly resting place on the final of the mode.
This Introit, to me, is the sound of eternity, resounding down to us on earth who catch a glimpse of it in the sacred liturgy where we experience a foretaste of the heavenly Jerusalem that we await. This theme seems to be very characteristic of the Entrance Antiphons that form a part of the opening stretch of Ordinary Time. It is as though the angels who first sang the praises of the newborn King at Bethlehem, cannot keep from emphatically and ecstatically singing his praises in response to the Father’s unimaginable gift of love to the world. 
This morning at Ss. Simon and Jude Cathedral in Phoenix we sang this Gregorian Introit during the entrance procession of the solemn 11:00 Mass, while a simpler version, as found in the Lumen Christi Missal, was sung in alternation between the Cathedral Choir and congregation during the 9:00 liturgy. 
I have been preparing editions of the weekly Gregorian Introits and Communions for the Cathedral Schola Cantorum with revised notation that incorporate much of the St. Gall notation that is found in the Graduale Triplex. This is what the score looked like that we sang from this morning:
The Lumen Christi Missal antiphon (choral scores with verses can be freely downloaded here) is set in the same mode, greatly simplified, but seeks to capture the same energy and intention of the Gregorian original in a setting that can be sung by anyone after hearing it sung once by a cantor who knows it well. This is what it looks like:
The two antiphons could even be used in conjunction with each other in the same liturgy. First the choir or schola could sing the Gregorian version by themselves, followed by a cantor intoning the English antiphon, in the same mode, in the vernacular, with the same character, which all the members of the faithful can easily take up after hearing it only once. The choir or cantor can then sing verses from the psalm, either to a monodic psalm tone, or even in four part harmony, as we often do at the Phoenix Cathedral, with organ accompaniment. The result is a heightened entrance procession which is accompanied by the Entrance Antiphon text that everyone can sing without having to have their eyes locked onto the the text of a strophic hymn, allowing them to absorb the beauty and solemnity of the procession. The tone for the liturgy is truly and solemnly set and all are better prepared and disposed to fruitfully participate in the sacred mysteries of the liturgy.
Tools such as these help us give a prominent place to the authentic and integral sacred music tradition of the Church without the jarring effect of in our day of having a silent congregation during the Mass processions. Newer forms grow organically out of forms already existing, and the character and culture of the Roman Rite is preserved and fostered. 
I only wish that the Third Sunday of Ordinary Time could always be Adorate Deum Sunday, and perhaps it will be so again some day. But for now I am glad that I was able to sing this glorious chant, united to the angel choirs in heaven, and look forward to doing the same in another three years when this Introit is sung by the Church once again.