Category: Jeffrey Tucker

A beautiful and telling reflection by Michael Lawrence that is not to be missed.

Many say that chant cannot depict the meaning of the text because so many melodies are used for multiple texts. Many other melodies are highly formulaic. For instance, mode 5 has little motifs that are typically found, all mixed up, in any number of mode 5 chants, even though the melody, from start to finish, is not exactly the same. This is also cited as a reason why the chant cannot be expressive of the meaning of the text: How can the same material express the several ideas of different antiphons? Sometimes, in our rush to come up with thesis topics, we say some awfully questionable things, and this whole business of early music taking no heed of the text is an example of this. READ MORE

You will notice that we finally got around to sprucing up the sidebar with actual images of the contributors here. It’s one of those jobs that takes about 30 minutes but those 30 minutes never seem to be available. It’s a bit embarrassing that it took so long because it really does improve this site, adding a bit of flesh and blood to what otherwise just might appear to be an aggregate of digits. Sometimes it is too easy to forget that there are human beings being everything you read in the blogosphere, so this does serve as a useful reminder.

WLP is offering a fun survey on how you are preparing for the new Missal. Everyone loves a survey, so go ahead and fill it out.

From Fr. Jeremy Driscoll, OSB, an adviser to the Vox Clara Committee, we now have his recent lecture in Portland entitled “Conceiving the Translating Task” (with a special thanks to Pray Tell).

In this new translation of the Roman Missal, the vernacular exhibits some sort of – I would call it “consanguinity” with the Latin, and it achieves a sacral tone comparable to the Latin. You will understand it because you understand English. But do not expect it to sound like English used in any other context. What we are doing at Mass is unique, and it requires a unique use of the language to express this.

He points out that liturgical translation is completely different from business translation or literary translation. With liturgy that developed over a long period, as long 1000 years, the translator must embed himself in the period and thought in which the originating text came to be. That universe of language, expression, and meaning must be reflected in the vernacular edition, which is why the results are different from everyday language. It is a mistake to isolate small passages and evaluate them solely according to contemporary language standards.

This is a very impressive lecture that reminds us of big picture here. As I listened, I was reminded of the book that had the largest influence on me, After Language by Catherine Pickstock, and it occurred to me that his points might not be entirely obvious in our times that elevate communicative cognition above prayerful and theological expression. So this lecture really addresses the fundamentals and the very core of the peculiar project we are dealing with here.

The entire lecture is strikingly brilliant. It is worth listening to the entire talk.

In between other things, I’ve found it intriguing to compare texts between the current and forthcoming Missals. There is so much there, so much to look through.This is enough to keep anyone occupied until November 27.

My eyes just fell on this Preface II for Easter, New Life in Christ

CURRENT: He has made us children of the light, rising to new and everlasting life. He has opened the gates of heaven to receive his faithful people.

FORTHCOMING: Through him the children of light rise to eternal life and the halls of the heavenly Kingdom are thrown open to the faithful.

Now, if I’m not mistaken, the first strongly implies that everyone present in the gathered community, right there in the pews, is a child of light, not at some point in the future after a holy death but right now, and, even as you and I sit there listening, we are already rising to everlasting life. And we don’t have to do anything but be in the presence of the announcement. Very flattering, I must say.

The second version speaks of no one in particular but only of the existence of children of light who are rising to enter heaven and who gain that status not merely by having been made so but rather through the work of Christ. That changes things just a bit.

If you have other examples along these lines — far too little work has been done that compares the translations at this level of detail — please send them our way.

Text: We will rejoice in thy salvation: and in the name of the Lord our God we shall be exalted.

Our schola always enjoys this tricky and memorable piece of musical and textual playfulness. It is one of the more melismatic of the communion antiphons, and absolutely gorgeous. The incipit alone is stunning, rising like incense. And then the exuberance grows through the second phrase that reaches to its highest point at “-tari” at which point we’ve already covered a full octave and a half step. As the melody proceeds, it continues with this exuberance, going way beyond the minimum necessary to make the structure work. The entire song suggests extension, elation, even spiritual passion (though contained, as chant is).

MP3

Here is the simple English version from the SEP for Sunday: