Download - Sacred Music, 113.2, Summer 1986; The Journal of the Church Music Association of America

8/14/2019 Sacred Music, 113.2, Summer 1986; The Journal of the Church Music Association of America

1/29

SACRED MUSIC Volume 113, Number 2(Summer) 1986


2/29

Virgin, Her Son and Angels. Mosaic, Sixth Century.

SACRED MUSICVolume 113, Number 2, Summer 1986FROM THE EDITORSEcclesiology and Chu rch Mu sic 3Pontifical Institute of Sacred Mu sic in Rom e 5

DISCERNMENT IN CHURCH MUSICJohn Ledwon 7

EARLY AMERICAN CATHOLIC DEVOTIONAL MANUALS/. Vincent Higginson 9A NEW ERA IN COLLEGIATE CHURCH MUSIC IN SPAIN

Duane L.C.M. Galles 15REVIEWS 21

NEWS 26OPEN FORUM 27

EDITORIAL NOTES 28CONTRIBUTORS 28


3/29

SACRED MUSIC Continuation of Caecilia, published by the Society of St. Caecilia since 1874,an d Th e Catholic Choirmaster, published by the Society of St. Gregory ofAmerica since 1915. Published quarterly by the Church Music Association ofAmerica. Office of publications: 548 Lafond Avenue, Saint Paul, Minnesota55103.Editorial Board: Rev. Msgr. Richard J. Schuler, Editor

Rev. Ralph S. March, S.O. Cist.Rev. John BuchananHarold HughesdonWilliam P. MahrtVirginia A. SchubertCal StepanRev. Richard M. HoganMary Ellen StrappJudy LabonNews: Rev. Msgr. Richard J. Schuler548 Lafond Avenue, Saint Paul, Minnesota 55103

Music for Review: Paul Salamunovich, 10828 Valley Spring Lane, N. Hollywood, Calif. 91602Rev. Ralph S. March, S.O. Cist., Eintrachstrasse 166, D-5000 Koln 1,West Germany

Membership, Circulationand Advertising:

CHURCH MUSICASSOCIATIONOF AMERICAOfficers and Board of DirectorsPresidentVice-President

General SecretaryTreasurerDirectors

Paul Manz, 1700 E. 56th St., Chicago, Illinois 60637

548 Lafond Avenue, Saint Paul, Minnesota 55103

Monsignor Richard J. SchulerGerhard TrackVirginia A. SchubertEarl D. HoganRev. Ralph S. March, S.O. Cist.Mrs. Donald G. VellekWilliam P. MahrtRev. Robert A. SkerisMembership in the CMAA includes a subscription to SACRED MUSIC.Voting membership, $12.50 annually; subscription membership, $10.00annually; student membership, $5.00 annually. Single copies, $3.00. Sendmembership applications and change of address to SACRED MUSIC, 548Lafond Avenue, St. Paul, Minnesota 55103. Make all checks payable toChurch Music Association of America.Second class postage paid at St. Paul, Minnesota.Library of Congress catalog card number: 62-6712/MNSacred Music is indexed in the Catholic Periodical and Literature Index,Music Index, and Music Article Guide.Front Cover: Madonna and Child by Ciambue. Fromthe Louvre.Copyright Church Music Association of America, 1986ISSN: 0036-2255474960


4/29

Georges de la Tour. The Nativity.

FROM THE EDITORSEcclesiology and Church Music

The Second Vatican Council asked, "Church, what do you say of yourself?" Itsdogmatic constitution, Lumen gentium, is the answer to that question and the mostimportant and basic document to issue from the council fathers. The whole counciland all the developments since must be studied in the light of Lumen gentium.Recently, Cardinal Ratzinger said that we must not ask " What is the Church?"Rather we should ask "Who is the Church?"Ecclesiology is a long Latin word that simply means the study of the Church. Atrue und erstanding of the nature of the Church is essential to an appreciation of theproblems faced inevery area of today's Catholic life: morality, doctrine, the priest-hood and religious life, education, and especially the liturgy and church music.Ecclesiology is not a new study, even though the name may be. From the beginning,the Church has always known who it is and in what lies its mission. But develop-ments in modern times have turned the attention of teachers and theologians to adeeper grasp of the very essence of the Church.Who is the Church? It is Jesus Christ; it is the mystical person of Jesus Christ.After the resurrection, when Saul was on his way to Damascus to apprehend theChristians who lived there, he was struck to the ground and a voice from out thebrilliant light spoke to him, "Saul, Saul, why do you persecute Me?" To Saul'squestion , "Who are you, Sir?", the answer came, "I am Jesus whom you are persecut- FROM THE EDITORS


5/29

ing." Saul, soon to become Paul, was not travelling to Damascus to find Jesus ofNazareth. Rather, it was Christians he was seeking in order to bring them back toJerusalem and persecution. But the voice that spoke to him identified Jesus and theChristians. Jesus and the Church are the same.Later, after his baptism, Paul preached the doctrine of the mystical body of Christand wrote about it clearly in his epistles. That every Christian is incorporated intothe mystical body, the Church, through baptism and so lives a supernatural life ofgrace, a life that begins here and continues in the glory of heaven, is the ecclesiologyof the New Testament. Saint John gives us the words of Christ at the last supper inwhich He uses the analogy of the vine and the branches, expressing the same tru th,just as the other three evangelists write so often of the Kingdom of God, which istheir word for the Church. In the Apocalypse we have the figure of the heavenlyJerusalem, the bride adorned for her husband , the very city of God come down fromheaven.That the Church is Christ, living on with us until the end of time, is not a newidea. But it became obscured in the sixteenth century when the Protestants deniedthe visible, hierarchical and juridical aspect of the Church, and Catholic theologianscountered w ith an emphasis on those very points, causing a weakening of the unde r-standing of the interior, mystical character of the Church as the body of Christ, Hismystical person living on in tim e. Only with the beginning of the twentieth centurydid the Pauline teaching regain attention, and with it came a revival in interest in theliturgy and many other areas of Catholic life, including social doctrine, spiritualgrowth, biblical studies and even the teachings on the sacrament of matrimony.A misunderstanding of the nature of the Church lies at the root of every problemfacing the Church today. We hear so often about implementing all the wishes of theVatican Council, but the basic teaching of that council rests in its document on theChurch, Lumen gentium. Unless we understand that the Church is Jesus Christ livingin our midst, we cannot truly approach any activity within that Church. The ques-tions about dissent, raised today by theologians, can be resolved only by the accept-ance of a true ecclesiology; understanding what is meant by infallibility rests onknowing W ho the Church is; recognition of au thority and magisterium demands anacceptance of the mystery that is the Church. Jesus lives in the Church and actsthrough it. He is present to each succeeding generation in o rder to give it the fruits ofHis redemption, His death and resurrection. Since He is living now, we are Hiscontemporaries, as Cardinal Ratzinger pointed out.Jesus came to teach, to rule and to sanctify. He continues to do that in the three-fold action of the Church. He teaches us through the successors of the apostles, thebishops joined with the successor of Peter; he governs us by the hierarchy that Hebuilt upon Peter; he sanctifies us through the sacraments that He instituted and leftto His Church. Thus, the liturgy and especially the Eucharistic liturgy is the veryaction of Christ Himself. When we carry it out, through the liturgical year, we livewith Him as His contemporaries. We are at His birth in Bethlehem, H is passion anddeath and resurrection in Jerusalem. We sit with the apostles at the Last Supper andwe witness with them the miracles that marked His way through Palestine.Liturgy, par excellence, is the action of C hrist. It is the continuing expression of Hislife in a sacramental mode. Liturgy is the action of the Church, the means of life forits mem bers. It is the Church that determines that activity and regulates that m ysti-cal, sacramental life. It alone can give it form and order wh at it must be. As CardinalRatzinger has said, "liturgy cannot be home-made." We do not create liturgy; ratherwe fulfill the directions of the C hurch w hich gives us the liturgy. We do not experi-ment with it, change its prescriptions, expect it to be novel, or provide us with

FROM THE EDITORS entertainment. If we want these things, then we do not k now w hat liturgy is, because


6/29

we do not know Who the Church is.Years ago, in the early days of the liturgical revival, there was a phrase, "Liturgy islife," that was often quoted. Truly, liturgy is life, but the very life of Christ that Hecame to give, and to give us more abundantly.Fo r thechurch musician, who is so closely associated with that life, the liturgy, it isessential that he know how he is involved. Music, the Vatican Council said, is anintegral part of liturgy. It is, therefore, an integral part of the on-going redemptiveaction of Christ who lives in His Church , His body. The Holy Spirit gives life to thatmystical body as its very soul. How close is the musician to the redemption itself,taking an active part in it. Truly, he is exercising actuosa participatio in the realmeaning of that much misunderstood concept. He is bringing the redemption ofChrist to his own generation; he is next to the priest in nearness to the source of life.Pius X said the liturgy is the primary source of the Christian life. Christ acts throughHis priests who act in persona Christi, bringing His redeeming life to all those whoshare membership in His mystical body, the Church . How close to that action is thechurch musician through his role in the liturgy!If one truly grasps the idea of the Church as Christ living in our midst, then thedemand that liturgical music be sacred and true art becomes clear. How can theactivity of Christ be other than sacred? How can the activity of Christ, the Creatorof the world, be other than art, since He is the very source of art? If the Church isChrist, if the activity of the Church is the liturgy, then music which is an integral partof that liturgy must be truly a reflection of Christ whose very activity it is. All that ischeap and tawdry, inferior and profane, unholy and worldly has no par t .As the council asked the Church to consider itself, so must we ask ourselves toconsider our role in the Church . We are the contemporaries of Jesus Christ, membersof His body, the Church. Christ is acting in us and we are associated with thatactivity, the liturgy, in propor t ion to our closeness to that liturgy and the priest, theother Christ, who carries it out. How noble is our work! How holy must it be!RJ.S.

Pontifical Institute of Sacred Music in RomeOn November 21 , 1985, the eve of the feast of Saint Cecil ia, patroness of churchmusic , theHoly Father, Pope John Paul II, dedicated thenew bui lding and cam pus ofthe Pontifical Institute of Sacred Music in Rome. His allocution on that occasion wasprinted in Sacred Music, Volume 113, No. 1 (Spring 1986).Founded by Pope Saint Pius X in 1911, it has played an important role in thel i turgical reforms begun at the turn of this century. Its original location was on thePiazza S. Agost ino near the famous Piazza Navona in the very center of Rome. Itsrectors are famous in themusical world: P.Angelo de Sant i , Don Ildefonso Schuster,Abbot Paolo Ferret t i , Monsignor Iginio Angles, Monsignor Ferdinand Haberl andthe present president , Monsignor Johannes Overath. Other names have graced itsfaculty during the years, including Lorenzo Perosi, Licinio Refice, Raffaele Casimiriand many other dist inguished musicians.Great credit must be paid to Monsignor Overa th for arranging the new hom e forthe school . Only a few minutes by bus beyond the Basilica of Saint Peter, thebui lding was the former Abbey of S. Girolamo in Urbe, where the Benedictines had

spent many years in revising the t ranslat ion of the Vulgate version of the bible by FROM THE EDITORS


7/29

Saint Jerome. With their work completed, the property became available to themusic school. A large church is part of the com plex, and a new pipe organ as well asa new altar and other liturgical furniture have been added. The Holy Father himselfblessed and dedicated the chapel and the new Klais organ, made in Germany. Morespacious classroom and library facilities as well as residence accommodations forstudents will make the institute so much more useful and serviceable for studentsfrom all parts of the world.The central position of the Pontifical Institute of Sacred Music in the implementa-tion of the liturgical and musical reforms of the Second Vatican Council is ever moreclear. The direction of the liturgy must remain always in accord with conciliar, papaland curial orders. A school within the shadows of the Chair of Peter is the properplace to learn such direc tion. If the reforms ordered by the council and reaffirmed bythe recent synod of bishops in Rome are to be implemented, then those who will dojust that must have an opportunity to learn exactly what the Church wishes. Thiscan be done under the direction of Monsignor Overath and his faculty at the papalmusic school.Again, we urge bishops and religious superiors to send talented and properlyprepared students to Rome, lay, clerical and religious, so that they may study themusic of the Church, learn what the council, the curia and the Holy Father teach onthe subject of liturgy and music, and return to their homes to teach others and putthe reforms into effect correctly and properly. Inquiries may be made to PontificioIstituto di Musica Sacra, Via di Torre Rossa 21, 00165 Roma, Italy. R.J.S.

FROM THE EDITORS6


8/29

I f f

% * !t~.

El Greco. Christ taking leave from His Mother.

DISCERNMENT IN CHURCH MUSICThe choice of liturgical music for the Mass needs careful discernment. "All is no tvalid; all is not licit; all is not good." What is required is that church music be sacredand beautiful.There are those who would deny the existence of the "sacred," although the term isused by the council fathers and by the instruction on sacred music of 1967. Afundamental lack of understanding of the very nature of religion itself is apparent inthis denial. Religion is the binding of man to God and material things are needed todo this. When such material things are dedicated to this service of religion, they are

designated "sacred" or "holy" because they are set aside. They reflect the holiness ofGod in whose service they are used. The determination of what is sacred is, ofcourse, not left to individual caprice. Some things are holy by their very nature , asGod's Holy Nam e; other things are holy because the Church has so designated them,as the Holy Scriptures and the sacraments; other things are holy because of thecommon consent of the community, and they may, indeed, differ in various ages andvarious locations. The common consent of Catholic people indicates what issacredand what is profane. Pope Paul VI calls this a sensus ecclesiae, "an inward feeling ofreverence and love for the Church." In speaking to a group of church musicians in1971, the pope spoke of this sensus ecclesiae as being drawn "from the inner fount ofobedience, prayer and the interior life which thereby provides the lofty and upliftingmotives of your musical activity." DISCERNMENT


9/29

A person with a true sensus ecclesiae will know that secular ballads, show tunes,popular songs and dance music are not sacred; they are not set apart and dedicatedto the service of God either in their composition or in their performance. Rock, jazz,country and western music are not sacred. To the same group of m usicians the popesaid: "These are not meant to cross the threshold of God's temple." The excuse thatpopular songs are meaningful to the young has no validity, since the same pope saysthat "the changing fashions of the day have neither spiritual nor artistic value" asmusic for the worship of God.The key word in judging all such com positions is "sacred," since the "liturgy is theexercise of the priesthood of Jesus Christ, the work of Christ the priest and His Bodywhich is the Church, an action sacred by excellence above all other." The pope didnot condemn secular music; he merely says that "there are occasions for these songsand this music: joyful gatherings meant to satisfy the modern aspirations of theyoung and to foster good resolutions; these, however, are not meant to cross thethreshold of God's temple."In the same discourse to the assembled musicians, Pope Paul touched briefly onanother quality of sacred music: beauty. Today many sacred texts have been set tomusic of less than worthy quality by composers of good will but of less thanadequate musical talent and training. The market is flooded with second-rate at-tempts to create music for the worship of G od bu t so much of this fails ou t of lack oftrue musical value and for that reason is unworthy of the sublime role for which it isintended. The pope speaks of "liturgical taste, sensitiveness, study and education" asqualifications for selecting and composing worthy liturgical music. All the good willor all the faith in the world will not make a composer out of someone who lackstalent or training. Pius XII in his encyclical, Musicae sacrae disciplina, clearly ex-plained what a composer of sacred music must be: a man of faith and a man oftrained talent. T hus, even when the texts are sacred, the composition may be unwor-thy of God's temple.Who will decide in such matters? To have prim ary school children select music forMass or even attempt to compose it, points up the ridiculousness of the situation.The same can be said of more senior classes or "special group celebrations" ofwedding groups and others, where the musically illiterate, lay and cleric, indicatewhat should be sung in church. The Holy Father points out the need for musicaleducation, study, sensitivity and taste in selecting sacred music and these can beacquired only by long training. In a word, the professional musician alone cancompose and direct and select the music worthy of being an adquate medium forGod's worship.Discernment is truly necessary and the choice of music for the Mass must be left inthe hands of trained and talented musicians who are filled with reverence and lovefor the Church.

JOHN LEDWON

DISCERNMENT


10/29

EARLY AMERICAN CATHOLICDEVOTIONAL MANUALSCh u r ch m u s ic p e r io d ica l s h av e r ep o r t ed s tu d ie s o n en l ig h ten in g p h ase s o f Ca th o l i c

ch u r ch m u s ic t h a t n o t l o n g ag o we r e a d a r k p e r io d . Wh i l e co n cen t r a t i n g o n th i s a r eao f e a r ly Am e r i can C a th o l i c i t y , r e sea r ch p e r t i n en t t o e a r ly d ev o t io n a l m an u a l s h a sf o r t h e m o s t p a r t b een n eg lec t ed . Nev e r th e l e s s , t h e se f i r s t d ev o t io n a l m an u a l s an dcatech isms o f the la te e igh teen th and ear ly n ine teen th cen tur ies a re keystones in fus-in g a w id en in g k n o wled g e o f t h e Ch u r ch an d th e sac r am en t s . I n brief, they revea l there l ig ious p rac t ices o f the per iod . For tunate ly , recen t in te res t in these ear ly books hastu r n ed u p a f ew p u b l i sh ed in Ba l t im o r e , Ph i l ad e lp h ia an d Bo s to n th a t g iv e f ac tu a lev id en ce o f co n tem p o r a r y r e l i g io u s p r ac t i c e s . T h e d e t a i l ed t i t l e s o f s im i l a r b o o k s , n olonger ava i lab le , a re su f f ic ien t to revea l the i r con ten ts . Today , many are known on lyby the i r t i t les fo r which we are indeb ted to Rev . Joseph Finno t i ' s 1872 BibliographiaCatholica Americana: A List of Works written by Catholic Authors, and Publishedin the Un ited S tates, Part I from 1784 to 1820, an d to Rev . Wil f r id P arso ns , S .J . , fo rh is Early Catholic Am ericana: A List of Books and other Works by Catholic Authorsin the United States, 1 792-1830 . A m o r e recen t b ib l io g r ap h y i s S i s te r M ar y Cam i l l aVerret ' s A Preliminary Survey of Roma n Catholic Hym nals published in the UnitedStates of America, 1946 , a thes is fo r the master o f a r t s degree a t the Catho l icUn iv e r s i t y , n o w o u t o f p r in t f o r so m e y ea r s .

As o n e wr i t e r h a s p o in t ed o u t , m i s s io n a r i e s h ad l i t t l e t im e f o r wr i t i n g , a s t h eywere hard p ressed to overcome the d i f f icu l t ies o f the wi lderness and care o f miss ionsa t g r ea t d i s t an ces . So th ey r e l i ed o n E u r o p ean so u r ce s f o r t h e b o o k s an d m a te r i a l sthe y nee ded . Th is is no t w ho l ly t ru e , fo r as ear ly as 1792 M at he w Ca rey , an I r i shrefugee who es tab l ished h imsel f in Ph i lade lph ia as a bookse l le r and p r in ter , i ssued aVade Mecum. Car ey ' s c a t a lo g in c lu d ed Bi sh o p Ch a l lo n e r ' s Devout Christian's VadeMecum.1 T h e t i t l e s ay s t h e b o o k co n ta in ed am o n g o th e r en t r i e s " d ev o t io n s an dp sa lm s a s su n g in E n g l i sh i n t h e Ro m an Ca th o l i c ch ap e l s o f Ph i l ad e lp h ia . " T h e su n g" in E n g l i sh " m a y b e m i s l ead in g , b u t t h e t r an s l a t i o n s we r e g iv en . A p e t i t i o n m ad e b yBish o p M ich ae l E g an o f Ph i l ad e lp h ia f o r v e sp e r s i n E n g l i sh was n ev e r an swer ed an dwas f o r g o t t en . T h i s Vade Mecum was a hazardous beg inn ing s ince a le t te r o f Rev .F r an c i s Bees to n , p a s to r o f S t . M ar y ' s Ch u r ch , t o Ca r ey sp eak s o f r e tu r n in g u n so ldcop ies fo r there was l i t t le appeal and because they were " too expensive ." 2 C a r e y ' sVade Mecum wa s r ep r in t ed in 1 79 7 an d a g a in i n 1 8 0 1 b y a Ba l t im o r e p u b l i sh e r . T h et i t l e was ch an g ed to Vade Mecum, Roman Catholic Prayer Book or Devout Chris-tian's Vade Mecum. I t h ad 2 3 5 p ag es . A r ep r in t i n Ba l t im o r e in 1 8 1 4 ad d ed a n u m b ero f h y m n s b r in g in g th e t o t a l t o 2 6 5 p ag es . T h e in c lu s io n o f h y m n s h ad a l r ead yb e c o m e a c u s t o m i n c o n t e m p o r a r y d e v o t i o n a l m a n u a l s .

I t i s no t poss ib le to de termine i f Carey ' s Vade Mecum of 1792 had any in f luence onth e Pious Guide p u b l i sh ed th e sam e y ea r . Rev . Ro b e r t M o ly n eu x , f o r m er ly p a s to r o fS t . M ar y ' s in Ph i l ad e lp h ia an d l a t e r p r e s id en t o f Geo r g e to w n Co l l eg e , i s b e l i ev ed tobe the compi ler . A penci l led no te on the ins ide cover o f the 1808 ed i t ion speaks o fth is ed i ton as the l ike ly rev is ion o f the 1792 book pub l ished by subscr ip t ions . 3 A listh ea d ed b y Ro b e r t M o l y n e u x , p r e s id en t , i s f o l lo wed b y o th e r su b sc r ib e r s , so m e ofw h o m a p p e a r to b e s t u d e n t s .

So m e y ea r s ag o d u r in g a sea r ch f o r o ld h y m n a l s , a b o o k le t o f an th em s , p r ay e r san d h y m n s , p u b l i sh ed in Bo s to n in 1 8 0 0 , was f o u n d an d a l so a r ev i sed an d au g -m en ted ed i t i o n o f h y m n s , p u b l i sh ed in Ba l t im o r e in 1 8 0 7 . I n t h e h o p e o f l o ca t in g aManual publ ished in Boston in 1803 , a request was made to the l ib rar ian o f George-tow n Un ivers ity , bu t i t br ou gh t the dis co ura gin g reply, "no t ava ilable ." Un exp ecte dly, DEVOTIONAL MANUALS


11/29

a few years later, when the books were moved to the new library, the librarianremembered my request and kindly wrote that the 1803 Manual had been found.The missing link! Fundamentally, this article is based on these three books andothers that have some connection. They are:Anthems, Hymns, etc. Usually sung in the Catholic Church in Boston, 1800, 72pages.Rom an C atholic Man ual or Collection of Praye rs, Anthems, and H ymns, etc.Boston, Dec. 1803, 288 pages. 8x14 cm.Hym ns for the C atholic Church in the United States of America, A new Editionwith Additions and Improvements, Baltimore, 1807, 112 pages.In 1794, Rev. John Cheverus, one among the clergy and laity that fled to Englandto avoid the restrictions and horrors of the French Revolution, became a tutor in anoble English family and later opened a chapel in Tottenham. A letter from hisfriend, Rev. James Matignon, pastor of the church in Boston, requested Cheverus tojoin him in the missionary work in New England.4 In 1796, Cheverus arrived inBoston and was asked by Bishop Carroll to visit the Indian missions in Maine. On hisjourney northward in 1797, Cheverus established Catholic communities along the

way. The need of a small manual for the new m issions resulted in the 1800 bookle t, acollection that survives in the New England area. There is a microfilm of the 1800Anthems, Hymns, etc. in Bowdoin College, Maine, and a few copies of the originalcan still be found in the Boston area. The hymns, the majority for vespers, aretranslations from the early English Catholic Primers. A partial summary of thecontents lists a section of prayers (1-16):IntroductionA Formulary of Instruction and Prayers for SundaysLitany of JesusLitany of the Blessed Virgin in LatinHigh Mass (instruction)After the Elevations, Adoremus in aeternumO SalutarisO saving victimMorning hymnEvening hymnTe DeumThee sovereign God we humbly praiseVesper hymns according to the church year (19-45)Te DeumThee sovereign God we humbly praiseVesper hymns according to the church year (19-45)The Latin title of each is followed by the translation . Interspersed are severalanthems in English and Assemble ye faithful (A deste fideles).Eucharistic hymns (46-50)Marian anthems and hymns (51-52). Hail thou resplendent star (Ave maris

stella), a text distinctive to this collectionThe common hymn for vespers. O great Creator of the light (Lucis Creator)Various (54-58). Seven hymns from non-Catholic sources and Jesus the onlythought of theeThe final hymns for the Poor Souls are followed by the psalms for vespers.Copies of the booklet reached Baltimore and in a letter from Cheverus to BishopCarroll, Cheverus offered to supply accompaniments for any of the anthems notfound in the Aitken collection. However, some of the non-Catholic hymns in the"Various" section were there.September 1803 was a month of rejoicing, since Bishop Carroll arrived in Bostonfor the dedication of the Holy Cross Cathedral.5 Yet, for Carroll there w as a tinge of

MANUALS sadness because efforts to accumulate funds for the Baltimore Cathedral showed no10


12/29

s i gns o f p rog re s s . As pa r t o f t he oc c a s i on C he ve rus ha d p re pa re d t he Roman Man-ual, a m ore c om pre he ns i ve c o l l e c t i on o f p ra ye r s a nd hym ns . Unfo r t una t e l y , t he rew a s a d e l a y a n d t h e m a n u a l w a s n o t r e a d y u n t i l D e c e m b e r . N o d o u b t C a r r o l lr e c e i ve d a c opy , a nd C he ve rus ' l e t t e r t o C a r ro l l i n 1804 m e n t i one d t ha t 1500 c op i e swe re p r i n t e d a t a c os t o f $270 wi t h a n a dd i t i ona l $.025 a c opy fo r b i nd i ng . 6 The t o t a ln u m b e r o f p a g e s o f h y m n s a n d p r a y e r s , e t c . w a s 2 8 7 p a g e s .

In genera l , the contents of the Roman Manual fo l lows the p lan of the 1800 An -thems, Hymns, etc. w i t h t h e h y m n s a g a i n a r r a n g e d a c c o r d i n g t o t h e c h u r c h y e a r .The m os t s t r i k i ng d i f f e re nc e i n t h i s s e c t i on i s t he om i s s i on o f t he e i gh t a n t he m s . Onef inds tha t pa r t s of the Mass a re separa ted , such as prayers or co l lec t s ; ep i s t le s andgos pe l s a re on l y i nd i c a t e d by c ha p t e r a nd ve r s e ; a nd p re fa c e s a re g i ve n fo r t hefe s t i va l s . Mi s s a l s we re a c on t rove r s i a l s ub j e c t i n t he s e ve n t e e n t h c e n t u ry , a nd whe nt he J a ns e n i s t s pub l i s he d a ve rna c u l a r m i s s a l it w a s c on de m ne d . In 1661 , P op e Al e x -a nde r VI I i s s ue d a de c re e fo rb i dd i ng fu r t he r pub l i c a t i on f e a r i ng a l i ke l i hood o fs c h i s m . In t he m i d 1850 ' s, P o pe P i u s IX fo rb a de t he t r a ns l a t i on o f t he o r d i n a ry o f t h eM a s s . 7 P re s e n t l y , we c a n s t i l l r e c a l l t he p rob l e m s o f a g re e e m e n t w i t h t he p re s e n tt r a n s l a t i o n . C ons i d e ra b l e c r i ti c i s m by t he Am e r i c a n h i e ra rc hy fo l lowe d t he pub l i c a -t i on o f B i s hop J ohn Eng l a nd ' s A Roman Missal for the Use of the Laity in 1820.

8The fo l l owi ng i nde x o f t he 1803 Roman Manual g i ve s de t a i l e d i n fo rm a t i on o f t he

c o n t e n t s . I t b e g i n s o n p . 2 8 5 . T h i s g i v es t h e l o n g - s o u g h t i n f o r m a t i o n a n d s h o w s t h a ti t i s qu i te l ike ly s imi la r to o the r ma nu a ls pu bl i s he d a t the t im e or l a te r . Th e o ld s ty let y p e u s e s "i" f o r " s " t h r o u g h o u t .

I n d e xTab le of Fess t iva l s (s ic ) , Fas t D ay s , e tc . 3P ra ye r s fo r t he C h urc h , Ma g i s t r a t e s , e t c . 7Li tan y of Jesus 9Li tan y of the B. Vi rg in in La t in 11Th e s a m e , i n Eng l i s h 14T h e H o l y M a s s 1 7Vespers 38H y m n f o r V e s p e r s, f o r C o m m o n S u n d a y s 5 2H y m n of T h a n k s g i v i n g 5 3V a r i ou s H y m n n s 5 5Di t t o fo r Ad ve n t 60D i t t o f o r C h r i s t m a s 6 3D i t t o f o r E p i p h a n y 6 7Di t to for Lent 69D i t t o f o r P a s s i o n T i m e 77Di t to for Eas te r 83Di t to for Su nd ay s a f te r Eas te r 86Di t t o fo r As c e ns i on 87D i t t o f o r W h i t s u n t i d e 8 9Di t t o fo r T r i n i t y S u nd a y 92Di t t o fo r C o rp us C hr i s t i 94D i t to for Fess t iva l s of the B. Vi rg in 104D i t to for Al l Sa in t s 107H y m n s , A n t h e m s , e t c. a t F u n e r a l s , M a s s f o r t h e D e a d a n d A ll S o u l s 1 0 8P ra ye r s o r C o l l e c t s fo r t he De a d 208 t o 210Hym ns fo r t he F e s s t i va l s o f t he Apos t l e s , Ma r t y r s ,

C o n f e s s o r s , V i r g i n s , H o l y W o m e n 1 1 2 t o 1 1 7C o l l e c t s fo r t he F e s s t i va l s o f t he Apos t l e s , Ma r t y r s ,

Co nfe sso rs , Vi r g ins , H ol y W om en 21 3, 214 DEVOTIONAL MANUAL1 1


13/29

V a r i o u s A n t h e m s 1 1 7Psa lm s an d Can t i c l e s f o r Su n d ay s an d Ho ly Da y s 1 2 0 to 1 4 2T h e Sev en Pen i t en t i a l Psa lm s 1 4 3Li tan y o f the Sa in ts 150Psa lm s an d Can t i c l e s f o r Su n d ay s , Fea s t Day s ,

an d m o v eab le Fess t i v a l s , t h r o u g h o u t t h e Yea r w i th a t ab l e o fE p i s t l e s , an d Go s p e l s 1 9 8 to 2 0 8Pr ay e r s an d Co l l ec t s f o r v a r io u s o ccas io n s 2 1 1 to 2 1 7

Pr ay e r s f o r Co n f e ss io n 2 1 8P r a y e r s f o r C o m m u n i o n 2 2 8M o r n i n g P r a y e r s 2 3 6E v en in g P r ay e r s 2 4 0Ac t s o f Co n t r i t i o n , Fa i th , Ho p e , an d Ch a r i t y 2 4 6Un iv e r sa l P r ay e r s 2 4 8Pr ay e r s b e f o r e M ass 2 5 1Pr ay e r s a t M ass 2 5 2Pr ay e r s a f te r M ass 2 6 1Pra yers to Jesus Suf fer ing 262Li tan y o f the Life an d Pass ion o f O ur Lord 264Prefaces p r op er fo r the d i f fe ren t Fess t iva ls 271P le n a r y I n d u lg en ces 2 7 8Pra yers fo r ob t a in ing the Benef it o f Indu lge nces 278Di r ec t io n s f o r S in g e r s 2 7 9

T h e f o l lo win g p ag e su g g es t s t h a t " ev e r y Ca th o l i c f am i ly o u g h t t o b e p r o v id e d w i tha copy of Garden of the Soul b y Bi sh o p Ch a l lo n e r " an d a l so r eco m m en d s o th e r s . I nth e l a s t p a r ag r ap h i s a l i s t o f " b o o k s o f d ev o t io n . " H ig h ly r eco m m en d ed i s t h eFollowing Christ.

A l t h o u g h n o t p u b l i s h e d u n t i l 1 8 1 5 , a m a n u a l , True Piety, co m p i l ed b y Fa th e rDav id f o r u se i n t h e Ba r d s to wn d io cese , d e se r v es m en t io n . I t r e f l e c t s h i s d ay s i nBa l t im o r e b e f o r e h e l e f t f o r Ba r d s to wn wi th Bi sh o p Ben ed ic t F l ag e t i n 1 8 1 1 . Wh i l eDav id d ev o ted so m e t im e to m i s s io n a r y wo r k , h e sp en t m o s t o f h i s l a t e r y ea r s a ssu p e r io r o f t h e Ba r d s to wn sem in a r y . Wh a t t im e co u ld b e sp a r ed f r o m f a t ig u in g d ay sh e d ev o ted to wr i t i n g r e l i g io u s wo r k s . True Piety was co m p i l ed f r o m two so u r ce s ,o n e I r i sh , t h e o th e r F r en ch . 9 T h e l ik e ly Ir i sh so u r ce s a r e t h e wr i t i n g s o f Rev . W i l l i amG a h a n , O . S . A . , p o p u l a r i n I r e l a n d a n d k n o w n i n A m e r i c a . 1 0 T h e s e i n c l u d e G a h a n ' sManu al of Piety an d h i s Devout Communicant ( 3 3 5 p ag es ) , p u b l i s h ed in Ph i l ad e l -ph ia in 1818 . A recen t ly loca ted copy o f True Piety co n ta in s 4 6 3 p ag es w i th o n ly af ew h y m n s , s ince Da v id p l an n ed a h y m n co l l ec t io n a s a su p p lem en t a r y v o l u m e . Rev .Ch a r l e s Ne r in ck x , f o u n d e r o f t h e S i s t e r s o f L o r e t to , ch o se f o r ty h y m n s f r o m Dav id ' sv o lu m e f o r u se b y th e S i s t e r s . T h ese h y m n s u n d o u b ted ly we r e l a t e r i n f lu en t i a l i nNew M ex ico an d Co lo r ad o wh e r e t h e S i s t e r s e s t ab l i sh ed co m m u n i t i e s i n San te Fea n d D e n v e r .

T h e F r en ch m is s io n a r i e s wh o cam e to t h e Un i t ed S t a t e s wo u ld n a tu r a l ly b r in gp r a y e r b o o k s a n d o t h e r r e l i g i o u s i t e m s . A s e a r l y a s 1 7 9 8 , a d e v o t i o n a l m a n u a l w a sp u b l i sh ed in Ba l t im o r e a s we r e l a t e r co l l e c t io n s o f c an t iq u es . On e se t o f c an t iq u esh ad a sp ec i a l p u r p o se a s i n d i ca t ed in t h e t i t l e , Recueil de cantiques a I'Usage de laCongregation etabile parmi les eleves au College de Ste. Marie so us le nom de Societede la Ste. Fam ille. A Baltimore ( 1 5 4 p ag es ) . T h e So c ie ty o f t h e Ho ly Fam i ly was th eo u tg r o wt h of m i s s io n s e s t ab l i sh ed b y th e Can ad ian Su lp i c i an s an d Je su i ts w h o a t -t en d ed m is s io n s i n t h e Can ad ian p r o v in ces an d th e cen t r a l p o r t i o n o f New Yo r k s t a t ea r o u n d th e F in g e r L ak es . T h e co n f r a t e r n i ty was f o u n d ed th r o u g h th e r e l i g io u s i n f lu -

TIONAL MANUALS ence o f Ba rbe Ai l lebo ust , wife o f the gov ern or o f Q ue be c , Jean Ai l lebo ust and Pie r re12


14/29

J os e ph C ha um on t , S . J . " As t he de vo t i on s p re a d , t he S oc i e t y o f t he Ho l y F a m i l y wa sins t i tu ted in 1663, and not long a f te r the feas t of the Holy Fami ly was es tabl i shed int he Que be c d i oc e s e by B i s hop F ra nc o i s M. La va l .

A fu r t he r s t e p fu rn i s h i ng m a t e r i a l fo r la t e r m a nu a l s a nd hym nb oo ks wa s t he we l le d i t e d Hymns for the Use of the Catholic Church in America. A new edition withadditions and improvements, pr i n t e d i n B a l t i m ore i n 1807 . Th i s ou t s t a nd i ng pub l i c a -t i on i n t he h i s t o ry o f Am e r i c a n C a t ho l i c hym nody be c a m e t he s ou rc e o f hym na l s fo ra t le a s t t he ne x t fo r t y y e a r s . A de t a i l e d s t ud y i s no t po s s i b l e he re , bu t i t s c on ne c t i o nwi t h t he 1800 boo k l e t i s ob v i o us . The p re fa c e is i m po r t a n t if on l y t ha t i t s pe a k s ofhy m ns a s p ra ye r w i t h t he s ugge s t i on of c ong re g a t i ona l s i ng i ng of t he La t i n h ym nsa nd a s ugge s t i on t ha t t hos e wi t h t a l e n t c on t r i bu t e ne w hym ns .

T h e r e w e r e t w e n t y a d d i t i o n a l h y m n s s o m e o f w h i c h c o n t i n u e d i n u s e e v e n t o o u rt i m e . Am ong t he s e we re "S e e t he P a ra c l e t e de s c e nd i ng , " "Gra c e f rom m y J e s us f l ow-i ng ," "O G od ho w oug h t m y g ra t e fu l he a r t , " a nd J ohn Aus t i n ' s "C om e H o l y Gh os ts e n d d o w n t h o s e b e a m s " f r o m h i s Antient Way of Offices, a nd a ne w t r a ns l a t i on o fAdeste Fideles, "W i t h he a r t s t ru l y g ra t e fu l . " O t he r s we re "O boun t i fu l C re a t o r he a r "(Audi benigne conditor), "B r i gh t m o t he r o f Ma ke r , ha i l " [Ave Maris stella) for "Ha i lt hou r e s p l e nde n t s t a r , " a t e x t no t r e a ppe a r i ng un t i l t he e a r l y n i ne t e e n t h c e n t u ry .

Th re e o r i g i na l ne w hym ns a re s i gns t ha t J ohn Da v i d a nd J ohn Mora nv i l l e we re i nB a l t i m ore a t t he t i m e a nd m a y ha ve ha d s om e c onne c t i on o r ha ve t a ke n pa r t i n t here v i s i on . Mora n v i l l e ' s "S i on re j o ic e wi t h g ra t e fu l l a y" wa s pa r a ph ra s e d fo r Ea s t e r byDavid 's "S ion re jo ice , l e t joyful songs replace the dole fu l days ." Of anothe r we canon l y c on j e c t u re , w i t h goo d r e a s on , t ha t "O pow e r d i v i ne , O c ha r i t y " wa s a l s o byMora nv i l l e . The ke y i s i n J a c ob W a l t e r ' s Antient and Modern Music w h e r e t h ei nd i c a t i on g i ve s t he s ou rc e a s J . M. o f P . T . Mora nv i l l e wa s a l s o a c a pa b l e m us i c i a n .

W i t ho u t m e a n i ng t o g i ve a c om pl e t e l i st , t e x t s f rom n on -C a t ho l i c s a re f a i r l ynum e rous : W e s l e y ' s "B e fo re J e hova h ' s a we fu l t h rone , " " J e s us , S a v i ou r o f m y s ou l , "a nd "O ur Lo rd i s r i s e n f rom t he de a d . " S e ve ra l by I s a a c W a t t s a l s o a pp e a r : "M yLor d , m y L i fe , m y Love, " "C om e s oun d h i s p ra i s e a b ro a d , " a nd "W e l c om e s we e t da yo f r e s t . " S o a s no t t o l e ng t he n t he l i s t we c onc l ude wi t h Thom a s Ke n ' s "Gl o ry t o t he em y G o d t h i s n i g h t, " b y p a s s i n g t h o s e o f T h o m a s O l i v e r , P h i l i p D o d d r i d g e a n d o t h e r s .

T h i s a b u n d a n c e o f h y m n s e x is t ed in a d a y w h e n t h e r e w a s l im i t e d o p p o r t u n i t y f o rs i ng i ng t he m i n c hu rc h . B u t t h i s wa s a n e ra whe n pe op l e r e a d hym ns a s de vo t i ona lm a t e r i a l a nd on S un da y e ve n i ngs f a m i l i e s ga t h e re d a ro un d t he p i a no t o e n j oy t h e m .

Th e re i s no i n t e n t i on he re o f a de t a i l e d s t ud y o f t he e a r l y Am e r i c a n c a t e c h i s m s b u ta fe w c i t a t i ons a re s u f fi c ie n t t o r e c ou n t t he i r de v e l op m e n t f rom a doc t r i na l fo rm a t t oo t h e r s c o n t a i n i n g p r a y e r s a n d h y m n s . T h e y w e r e p u b l i s h e d i n F r e n c h a n d G e r m a n a swe l l a s i n Eng l i s h . B y t he e nd o f t he e i gh t e e n t h c e n t u ry t he y we re a l r e a dy e x t e ns i ve ,fo r a n e d i t i on o f 1798 p r i n t e d i n B a l t i m o re wa s a l r e a dy t he fou r t e e n t h . A Catechism,A short abridgement of Christian Doctrine To which is Prefixed a Short DailyExercise with Hymns before Catechism, a l t h o u g h n o t d a t e d , h a s t h e a p p r o b a t i o n o fArc hb i s hop J ohn C a r ro l l wh i c h wou l d p l a c e i t a t 1808 o r s ho r t l y a f t e r . The s e c a t e -c h i s m s i n a u g u r a t e d a n e w t e n d e n c y , a n d w i t h t h e s e n e w a d d i t i o n s t h e y n u m b e r e da bou t f i f t y pa ge s . The hym n c om m onl y de s i gna t e d fo r s i ng i ng be fo re t he c a t e c h i s mpe r i od wa s a r e v i s e d ve r s i on o f I s a a c W a t t s , "The wonde r s wh i c h God ' s l a w c on -ta ins ."

F re nc h e d i t i ons r e ve a l a no t he r t r e nd i nc l ud i ng t he c a t e c h i s m a s pa r t o f a de vo -t i ona l m a nu a l t ha t i n t he fu t u re a d de d t h e c a n t i qu e s . The re i s goo d r e a s on t o be l i e vet ha t Mora nv i l l e , who a r r i ve d i n B a l t i m ore i n 1794 a nd be fo re l ong wa s c e l e b ra t i ngMa s s fo r t he F re nc h i nha b i t a n t s a nd r e fuge e s f rom t he Ha i t i a n r e vo l u t i on , wa spa r t i a l l y i f no t l a rge l y r e s pons i b l e fo r t he F re nc h m a nua l s .

A co m bin ed ca tec hism and m an ua l pr in te d in 1798 an d in 1808 ha d a th i r d edi t io n DEVOTIONAL MANUAL13


15/29

also printed in B altimore which added cantiques as the title indicates, Catechisme ouAbrege de la Doctrine Chretienne Suivi de la Priere du Matin et du Soir des Prierespour la Ste. Messe, pour la Confession et la Com munion; et de Quelques CantiquesSpirituels, 1809 (276 pages). A fifth edition, revised, corrected and augmented in1818 (448 pages) listed thirty cantiques for use avant et apres le catechisme.The source of the cantiques appears to be Cantiques Francais a la usage du Cate-chisme de I'eglise de Saint Patrice de Baltimore, 1798 (108 pages). Saint Pa trick's wasone of the early Baltimore churches of which M oranville was named pastor in 1804.He built the fourth Saint Patrick's, which w as dedicated in 1807. Moranville also ha da part in a reprint edition of cantiques in 1815.These examples illustrate the gradual introduction of French religious practicesbrought to America and introduced into American religious manuals. Althoughlimited, these observations on the early devotional manuals and catechisms shedsome light on the sources, the compilers and the printings. They provide substantialevidence of the grow th of Catholicity along the eastern seaboard and in the midw est.This bespeaks, however, the zealous effort of the missionaries, early Americanclergy, and the publishers, all of whom cooperated to provide a better knowledge ofreligion and a means of increasing p iety in the newly established Am erican dioceses.J. VINCENT HIGGINSON

NOTES1. Sister Mary Camilla Verret, A Preliminary Study of Roman C atholic Hymna ls Pub-lished in the United States of America. Washington, D.C., 1946. p. 15, (hereafter Verret).Michael H. Cross, "Catholic Choirs and Choir Music in Philadelphia," Records of the CatholicHistorical Society of Philadelphia, 2 (1889):120, (hereafter RCHS). Hymns were at first per-mitted but later forbidden by Bishop Kenrick.2 . "Correspondence of Mathew Carey with a Preface by Lawrence E. Flick," RCHS 9:3

(September 1898) :377.3. Verret, p. 19, no. 8.4. CE 2:2045. Ibid. 2:204.6. W. I. Devitt, "Letters from the Archdiocesan Archives at Baltimore, Time of BishopCarroll, RCHS 22:3 (September 1911): 136-137.7. Paul Bussard, The Vernacular Missal in Religious Education, Washington, D.C., 1937.p . 31f.8. John K. Ryan, "Bishop England and the Missal," Ecclesiastical Review, 45:2 (July1916). p. 28f.9. Sister Columba Fox, The Life of Right Reverend John Baptist David, Bishop of Bard-stown and founder of the Sisters of Loretto (1761-1841). Monograph No. 9 . New York: U.S.Catholic Historical Society, 1925. p. 174.10 . CE 6:335.11. CE 1:235.

ONAL MANUALS 1 4


16/29

Avignon School (15th Century). Coronation of the Virgin.

A NEW ERA IN COLLEGIATE CHURCHMUSIC IN SPAINIn his monograph Music in Mediaeval Britian, Frank Harrison pointed out theimpo rtant and distinctive place of collegiate churches in musical h istory. A collegiatechurch , as he pointed out, is simply a church entrusted, not to a single priest, bu t to abody or college of clergy headed by a dean, provost or archpriest, which is not theseat of a bishop.1 Anciently collegiate churches were seldom distinguishable fromcathedral churches in point of physical size, architectural splendor, munificent en-dowment, or solemnity of worship. Given such resources the level of their musicalculture was understandably high.The reforms of the Second Council of the Vatican, enshrined in the revised code ofcanon law, provide for the revival and cultivation of this rich and special heritage . In

its constitution on the liturgy, Sacrosanctum concilium, the council was at pains torequire that the treasury of sacred music be "preserved and cultivated with greatcare." The council expressly noted the ancient and special role that cathedral andcollegiate churches have in this respect, adding that especially in such churches"choirs must be assiduously developed." With respect to sacred art, the councildeclared tha t "in the course of the centuries (the Church) has brought into existence atreasury of art which must be preserved with great care." To make sure that this isachieved the council ordained that "during their philosophical and theological stud-ies clerics are to be taught about the history and development of sacred art." Therevised code has telescoped the conciliar orders into sober juridical language, declar-ing that cathedral and collegiate churches have as their function the celebration ofthe more solemn liturgy. COLLEGIATE CHURCHES15


17/29

Recently a collegiate church in northwestern Spain, the Real Collegiata Basilica deSan Isidoro de Leon, published its revised statutes based on the conciliar reforms.These statutes form its corporate by-laws and define in detail its objectives andmodus operandi. San Isidoro is unusual, for besides being a collegiate church, it isalso the hom e of a secular institute.2 It is, therefore, a rare blend of old and new, theancient structure of the collegiate church with the secular institute, the most recentdevelopment in the history of the taxonomy of institutes of consecrated life. Thisunusual combination cannot help affect its musical culture.But the curiousness of the San Isidoro blend is more apparen t than real. Collegiatechurch clergy and members of institutes of consecrated life have ever had as acommon vision the life in common. In the text of Ps. 133:1, Quam bonum etjucundum est fratres habitare in unum (How sweet and good it is for brethern todwell in unity), the Christian Church found the vision stated. In the primitiveChurch in Jerusalem, as recorded in Acts 4:32, it found it existentially lived.3 Indeed,to a great extent the history of the collegiate church and the history of institutes ofconsecraed life are the history of the adaptation of that vision in each age to theirpeculiar apostolate. Not surprisingly, therefore, the history of the collegiate churchand the history of the taxonomy of the consecrated life have frequently intersectedand intertwined. Indeed, in the literal sense any church entrusted to a b ody of clerics,be they secular (i.e., diocesan) priests or religious, rather than to a single priest orpastor, is a collegiate church. In this sense a church entrusted to a religous commu-nity is always "collegiate." In practice, however, the term "collegiate church" is re-served for a church entrusted to a college of diocesan clergy.To understand the freshness of the San Isidoro vision as well as its profound linkswith Catholic tradition some review is needed of the history of the common life asobserved by collegiate church clergy and by mem bers of institutes of consecrated life.In the early Church those living the life in common included two major groups,those who were ascetics and those who were no t. By the fourth and fifth centuriesthe presbyterium, i.e., the priests and deacons who assisted the bishop with divineworship, often lived a life in common. The same practice developed among thewomen who belonged to the orders of virgins and widows. By the same period theascetics were ceasing to be hermits and were adopting a life in common. With thisdevelopment began coenobitic m onasticism and the religious life as we know it. Inthe western Church this ascetic life achieved classic form for monks and nuns in therule of Saint Benedict, as a life in common under the vows of obedience, poverty,chastity and stability.But all who adopted the life in common did not become monks and nuns. Beforethe ninth century most monks were not clerics. Nevertheless, the common life wastoo useful a tool for improving clerical discipline to be left solely to the ascetics.Hence, the comm on life came to be adopted by the secular clergy as well. The word"canon" comes from the Greek, Kanon, meaning "rule" or "measuring rod." From theGreek east it was imported into the Latin west and by the sixth century the wordcanonicus was being used in France to mean the upper clergy, i.e., the deacons andpriests. The canonicus came to be distinguished from the clericus or clerk in minororders, usually lectors and subdeacons.With Saint Chrodegang, bishop of Metz, the ancient but sporadic practice ofcommon life among the secular clergy acquired new importance. About 760, hewrote a rule for his (secular) cathedral clergy. He prescribed the common refectoryand the common dormitory for his canons, although the bishop could relax thenorms to permit individual canons to dwell apart in the cathedral close. His clergythus lived a life in common without vows. The rule formalized the life in common

GIATE CHURCHES among canons and was enormously influential. During the ninth century numerous16


18/29

n o n - c a t h e d r a l monasteria canonicorum we re fou nde d a nd by t he fo l l owi ng c e n t u ryt he t e rm i no l og i c a l d i s t i nc t i on be t we e n c a t he d ra l a nd c o l l e g i a t e c ha p t e r s o f c a nonsha d be e n a c h i e ve d . Dur i ng t he s a m e c e n t u r i e s a s t he c a nons we re e m e rg i ng , c a non -esses a l so deve loped. Like the i r ma le counte rpa r t s , these women l ived a l i fe inc om m on wi t hou t vows . The y o f t e n de ve l ope d ou t o f g roups o f c ons e c ra t e d v i rg i n sand widows who l ived toge the r and prayed the d iv ine off ice . Bes ides the d iv ine off iceo r opus Dei, t he i r a pos t o l a t e o f t e n i nc l ude d t he e duc a t i on o f t he young . The y l i ve dunde r a n a bbe s s a nd we re ob l i ge d t o fo l l ow he r d i r e c t i ons , bu t t he y we re f r e e t ode pa r t a t w i l l .

B y t he e nd o f t he f i r s t C h r i s t i a n m i l l e n i um , t he n , t he c om m on l i f e wa s obs e rve d byt w o g r o u p s m a i n l y , t h e c a n o n s a n d c a n o n e s s e s w h o w e r e s e c u l a r s , a n d t h e m o n k sa n d n u n s w h o w e r e r e l ig i o u s . T h i s t id y s t r u c t u r e s o o n b e g a n t o b r e a k d o w n , h o w -ever , under the inf luence of the benef ice sys tem. The revenues of the chapte rs ofc a nons ha d c om e t o be d i v i de d i n t o s e pa ra t e un i t s c a l l e d p re be nds . One e n t i t l e d t os uc h a p re be nd wa s c a l l e d a p re be nda ry . Equ i ppe d wi t h s e pa ra t e i nc om e s , c a nonsp re be nda r i e s t e nde d t o s e t up s e pa ra t e hous e ho l ds . The s e c a nons t he n be c a m eknown a s s e c u l a r c a nons a nd , whe re t he i r c hu rc h wa s no t t he s e a t o f a b i s hop , t he i rc hu rc he s be c a m e c a l l e d c o l l e g i a t e c hu rc he s . Thos e c a nons who c on t i nue d t o m a i n -t a i n a c om m on l i f e be c a m e known a s c a nons r e gu l a r . Toda y t he l a t t e r a r e c l a s s i f i e da s r e l i g i ous a n d a m on g t he va r i ou s t ype s o f r e l i g i ous i n s t i t u t e s the y e n j oy p re c e de nc eove r a l l o t he r s . The ups ho t , t he n , wa s t ha t t he s e c u l a r c a nons c e a s e d t o obs e rve t hec om m on l i f e a nd c a nons who c on t i nue d t o do s o be c a m e c l a s s e d a s r e l i g i ous . Thet a xonom y o f r e l i g i ous i n s t i t u t e s t hus c a m e t o i nc l ude c a nons a nd c a none s s e s r e gu l a ra s we l l a s m onks a nd nuns .

In t he t h i r t e e n t h c e n t u ry t he t a xonom y a ga i n e xpa nde d wi t h t he a dve n t o f a c r i s i sfo r t he C hurc h . The re wa s a p re s s i ng ne e d fo r t he de l i ve ry o f a pp rop r i a t e pa s t o ra lc a r e t h e r e . M a n y o f t h e n e w l a r g e u r b a n c o m m u n i t i e s w e r e w i t h o u t a d e q u a t e p a s t o -ra l c a re . The t r a d i t i ona l d i oc e s a n a nd pa roc h i a l s t ruc t u re s ha d be e n a da p t e d t o ar u r a l p o p u l a t i o n . M o n a s t e r i e s l i k e w i s e w e r e p r e d o m i n a t e l y r u r a l i n s t i t u t e s a n d ,m o r e o v e r , m o n k s w e r e b o u n d t o t h e i r m o n a s t e r i e s b y t h e i r vo w of s tab i l i ty . Cle r ica le duc a t i on wa s i n m a ny c a s e s i l l - s u i t e d t o t he ne w a ge . Am ong t he s e c u l a r c l e rgy i twa s l a rge l y p ra c t i c a l e duc a t i on , ob t a i ne d by t he you t h i n t he c oun t ry wh i l e r e s i d i ngwi th the v i l l age pr ie s t and in the c i ty whi le l iv ing in the b i shop 's household . I t sin te l lec tua l qua l i ty was not su i ted to many needs a f te r the reviva l of l ea rn ing andun i ve r s i t i e s .

I t seems tha t in the second Chri s t ian mi l len ium in each grea t c r i s i s of the Church ,God ha s r a i s e d up a S pa n i a rd , who i n found i ng a ne w t ype o f i n s t i t u t e o f c ons e c ra t e dl i fe answered the needs of the day and secured the sa lva t ion of souls . In the mendi -c a n t s Dom i n i c o f Os m a founde d a ne w t ype o f i n s t i t u t e o f c ons e c ra t e d l i f e t he ge n i u so f wh i c h wa s t o p re s e rve t he c om m on l i f e o f m onks a nd c a nons bu t p rune i t o f t heb l oa t e d l i t u rgy o f C l uny a nd a ba ndon t he m onk ' s vow o f s t a b i l i t y s o t ha t h i s f r i a r swou l d ha ve t he t i m e fo r s t udy a nd t he s c ope fo r p re a c h i ng . The pu rpos e o f t he Orde ro f P re a c he r s wa s c l a s s i c a l l y s t a t e d by B ro t he r Thom a s Aqu i na s t o be contemplare etcontemplata aliis tradere, "to reflect and then offer the frui t of i t to others ." Alongwi t h t he c om m on l i f e a nd t he p re a c h i ng a pos t o l a t e , S a i n t Dom i n i c a l s o s t rove t ore t u rn t o t he a s c e s i s o f t he p r i m i t i ve C hurc h . Th i s a s pe c t o f t he m e nd i c a n t v i s i on wa se s pe c i a l l y c u l t i va t e d by t he i r f e m a l e b ra nc he s , t he Dom i n i c a ne s s e s a nd t he P oo rC l a r e s .

The a dve n t o f s e c u l a r i s m a nd m ode rn i s m i n t he wa ke o f t he F re nc h R e vo l u t i onc re a t e d a ne w c r i s i s fo r t he C hurc h . C h r i s t i a n va l ue s ha d be e n t he be d roc k a nds up po r t o f we s t e rn c i v i l i z a t i on . N ow t he y c a m e to be s e en a s op t i ons t o t he p ro fe s -sion al an d bu sin ess c lasses w hi ch ha d co m e to rule pu bli c l i fe . To co m ba t this COLLEGIATE CHURCHES

17


19/29

d ech r i s t i an i za t io n o f wes t e r n so c i e ty a n u m b er o f s ecu la r i n s t i t u t e s h av e b eenf o u n d ed . L iv in g in t h e wo r ld w i th o u t r e l i g io u s h ab i t o r co m m u n i ty l i f e , t h e i r m em -bers never the less ded ica te themselves to the p rac t ice o f the evangel ica l counse ls ands t r iv e t o g iv e Ch r i s t i an w i tn e ss i n t h e wo r ld . T h i s t y p e o f co n sec r a t ed l i f e was o n lyof f ic ia l ly recogn ized by the co m m on law of the C hu rch in 1947 by Pop e Pius XII .Th e fi r st secu lar ins t i tu te thereaf te r to rece ive pon t i f ic a l ap pro val wa s the P r ies t lySo c ie ty o f t h e Ho ly Cr o ss an d th e Wo r k o f Go d , u su a l ly ca l l ed Opus Dei. F o u n d e din 1 9 2 8 b y an o th e r Sp an ia r d , M o n s ig n o r Jo se M ar i a E sc r iv a d e Ba lag u e r , i t h a s a s i t sob jec t the Chr is t ian iza t ion o f p rofess ional l i f e . I t was approved as a secu lar ins t i tu teby the Sacred Congregat ion fo r Rel ig ious in 1950 . I f con t roversy i s a barometer o fsuccess , th is ins t i tu te has been a very considerab le success . 4

The Royal Col leg ia te Basi l ica o f Sa in t I s idore o f Leon is an anc ien t foundat ion . I twas f o u n d ed in 1 1 4 4 a s a ch u r ch o f c an o n s r eg u la r wh en th e ca th ed r a l ch ap te r o f t h esam e c i ty was b e in g r e s t r u c tu r ed an d i t s r ev en u es d iv id ed in to a f i x ed n u m b er o f( secu la r ) p r eb en d s . A t San I s id o r o th e can o n s co n t in u ed th e co m m o n l i f e , l i v in gu n d e r t h e r u l e o f Sa in t Au g u s t in e , u n t i l t h i s ch u r ch o f c an o n s r eg u la r was secu la r i z edin the n ine teen th cen tury . In 1942 , the co l leg ia te church was ra ised to the rank o fm in o r b a s i l i c a an d in 1 9 5 6 , t h e Ho ly See t r an s f o r m ed th e ch ap te r i n to a secu la rins t i tu te in the serv ice o f the d iocesan aposto la te . 5

In 1980 , the s ta tu tes o f San I s idoro were rev ised in accordance wi th the d i rec t ivesof the Vat ican Counci l . These rev ised s ta tu tes a t once gave ev idence o f the SanI s id o r o b l en d o f t h e co m m o n l i f e w i th t h e i n s t i t u t e ' s au th en t i c u n d e r s t an d in g o f t h eco n c i l i a r t e ach in g o n th e p a s to r a l m in i s t r y o f s ac r ed m u s ic an d sac r ed a r t . T h a t i s t osay , they p romise to l ive the common l i fe l ike the canons o f the f i r s t mi l len ium.M o r ev o e r , t h ey a r e t o l i v e can o n ica l ly t h e ev an g e l i ca l co u n se l s an d f o l lo w th e co m -mon l i fe in the i r co l leg ia te ins t i tu te . Th is underscores the i r consecra ted secu lar i ty .T h e a r t i c l e p u t s San I s id o r o in h a r m o n y wi th t h e m o s t an c i en t Ca th o l i c t r ad i t i o n sr eg a r d in g co l l eg i a t e c an o n s an d th e vita communis. At th e sam e t im e th e i r ch a r ac t e ras a secu lar ins t i tu te is p res erve d th ro ug h the p rac t ice of the evangel ica l coun se ls a ndthe i r s ta ted pas to ra l p r inc ip le . Accord ing to th is p r inc ip le the i r sp i r i tua l i ty i s to becen te r ed a r o u n d th e Peo p le o f G o d an d i s t o b e i n ca r n a t ed in t h e E u ch a r i s t . T h i sb a l an ce i s ag a in we ig h ed in Ch ap te r 1 4 o f t h e s t a tu t e s wh e r e , h av in g p l ed g ed th em -se lves to l ive under the same roof, t h e can o n s r ea f f i r m th a t t h e i r p r im ar y f o cu s i sp a s to r a l wo r k w i t h wh ich th e i r co m m o n l if e i s n o t t o i n t e r f e r e .

T h e i r s t r u c tu r e a l so b e t r ay s t h i s f o cu s . T h e ch ap te r i s h ea d ed b y an ab b o t - p r io rwh o a l so p r e s id e s o v e r t h e g o v e r n in g co u n c i l o f f o u r . T h e r e a r e , m o r eo v e r , t h i r t e eno f f i c e s d i s t r i b u t ed am o n g th e t h i r t e en can o n s o f t h e i n s t i t u t e . T h ey in c lu d e a p r e f ec to f l i tu rgy , ceremonies and p ro toco l (master o f ceremonies) , a conserva to r o f a r t andl ib r a r i e s , a d i r ec to r o f p a s to r a l a c t io n an d p en i t en t i a l p r ac t i c e ( can o n p en i t en t i a r y ) , aforeign language pastoral off icer , a f inance off icer , a director of the insti tute ofsp i r i tua l i ty , an o rgan is t , an ass is tan t o rgan is t , a music d i rec to r , a succen tor (anass i s t an t m u s ic d i r ec to r ) , a b a r i t o n e an d a t en o r . T h ese o f f i c e r s a r e p e r m i t t ed a s s i s t -a n t s , c l e ri c a l o r lay . Ca p i tu l a r d ig n i t a r i e s a r e ap p o in t e d b y th e d io ce san b i sh o p f r o ma t e r n p r e sen ted to h im b y th e ch ap te r .

Th e l i tu rg ica l li fe o f the chap ter i s cen tered ar ou nd th e Euc har is t . The BlessedSac r am en t is p e r p e tu a l ly ex p o sed , r eq u i r in g p a s to r a l m in i s t r a t i o n s a r o u n d th e c lo ck .S in ce b eco m in g a secu la r i n s t i t u t e , t h e ch ap te r h a s en d eav o r ed to i n c r ea se t h e p o p u -l a r p a r t i c ip a t io n in t h e so l em n ce l eb r a t io n o f t h e E u ch a r i s t an d th e l i t u r g y o f t h eh o u r s . The chap ter s ta tes i t s be l ie f in the rev ised s ta tu tes tha t there i s no con trad ic-t i o n b e tween th e d ig n i ty , d ev o t io n , b eau ty an d so l em n i ty o f l i t u r g i ca l a c t io n s an d ag en u in e ly p o p u la r l i t u r g y . M o r e su cc in c t ly , t h e l i t u r g y n eed n o t b e p ed es t r i an to b e

LEGIATE CHURCHES p o p u l a r.1 8


20/29

Recalling the conciliar directives on sacred music, the chapter continues to main-tain a considerable musical staff. Moreover, the statutes evince a genuine under-standing of the teaching of the council on sacred art. The statutes, for example, takenote that the collegiate church possesses an artistic patrimony which comprises art ofevery genre. More specifically, recalling the conciliar teaching, the canons declarethemselves inadequately prepared for ministry if they lack an understanding of thehistory and aesthetic worth of their artistic patrimony. Furthermore, the statutesexpressly declare that ignorance in the area of sacred art is "culpable and gravelyharmful to the interests of the People of God." The statutes conclude by remindingthe canons that in the art of their collegiate church they will find the resources toexplain the whole Christian creed and to present the whole gospel in color and form,in a way adapted to the understanding and mentality of every listener. The hopefulresult will be that no class of people will lack appropriate religious instruction. 6

The express and eloquent attention to sacred music and art in the revised statutesof San Isidoro gives hope that with these correct conciliar principles and reformedstructures will come a new and flourishing use of the ministry of music and art.Collegiate churches have an illustrious musical heritage. The hope is that San Isi-doro's unique blend of the common life with a vigorous devotion to pastoral carethrough sacred music and sacred art will give rise to a new age in the history ofcollegiate church music.

DUANE L.C.M. GALLES

NOTES1. (London, 1958) pp. 17-30, 174-177. There are no chapters of canons in the UnitedStates, although in 1793, when the Diocese of Louisiana and the Floridas was erected, theChurch of Saint Louis in New Orleans was erected into a cathedral church with a chapterconsisting of two canons. The last canon died in 1804. Roger Baudier, The Catholic Church in

Louisiana (New Orleans, 1939) pp. 223, 242-260. This chapter of canons would have becomeextinct in 1904 under canon 102, Codex Juris Canonici Pii X Pontificis Maximi jussu digestusBenedicti Papae XV auctoritate promulgatus (1917), hereafter cited CIC. Interestingly, theconsultors, which in the revised Code of Canon Law have replaced the canons in the govern-ance of the diocese, are an American invention of 1835. Peter John Klekotka, DiocesanConsultors (Washington, 1930) p. 16.2. Second Council of the Vatican, constitution, Sacrosanctum concilium, (Dec. 4, 1963)114, reprinted in Documents on the Liturgy, 1963-1979 (Collegeville, 1982), hereafter citedDOL. This volume of translations of postconciliar documents will be cited, instead of theofficial source, because it is more accessible to English-speaking readers. The first numberafter the letter abbreviation refers to the document number assigned by that collection; thenumber in parenthese s refers to the paragraph number in the original document. DOL 1 (114).In the same constitution the council declared "liturgical worship is given a more noble formwhen the divine offices are celebrated solemnly in song." DOL 1 (113). In its instruction,Musicam sacram (March 5, 1967), implementing the conciliar constitution on the liturgy, theSacred Congregation of Rites declared that "choirs. . .especially in cathedral and other majorchurches. . .should be carefully encouraged." DOL 508 (19).

Canon 503 of the revised Code of Canon Law in English Translation (1983), hereafter citedRCIC, soberly states that "a chapter of canons, whether cathedral or collegiate, is a college ofpriests, whose role is to celebrate the more solemn liturgical functions in a cathedral orcollegiate church." CIC 39 1 had added that , in the case of a cathedral chapter, it acted as thebishop's senate and council and, when the see was vacant, it took hisplace in the governmentof the diocese. By contrast RCIC 495 makes the presbyteral council the bishop's senate. In fact,the enormous change of function for the chapter of canons from the CIC to the RCIC can onlybe appreciated by comparing several canons of the two codes. In its chapter on canons the CIChad a total of 31 canons . The RCIC by contrast has 8 canons . The CIC was largely a COLLEGIATE CHURCHES

19


21/29

codification of the old law, mostly from medieval sources in the case of the chapter on cano ns.The RCIC draws on conciliar sources and substantially reorders the subject.The RCIC, for example, transfers the role of diocesan administrator and episcopal advisorfrom the chapter of canons to the college of consultors, the presbyteral council, and the financecouncil. Under RCIC 414 and 419, governance of an impeded or vacant see, respectively,devolves upon the college of consultors, absent a coadjutor or auxiliary bishop. RCIC 495make s the presbyteral council the bishop's senate. It must be consulted on ma jor m atters unde rRCIC 500. This consultation is required for validity under RCIC 127 (2). It is required, forexample, before the bishop establishes, suppresses or alters parishes under RCIC 1292 (1). Bycontrast, CIC 1428 (1) required the bishop to obtain the consent of the cathedral chapter forsuch an act. RCIC 1292 (1) with RCIC 127 (2) (1) required for validity the consent of thefinance council before the bishop can alienate church property. Under CIC 1532 (3) it was thecathedral canons who had to consent.As advisors as well as administrators canons have been eclipsed under the RCIC. Theyretain the right, granted by CIC 286 (3) to send non-voting delegates to provincial councils.But RCIC 443 (5) grants the same right to presbyteral and pastoral councils as well. In any caseprovincial councils are today obsolescent being largely superceeded by state episcopal confer-ences. In respect to diocesan syno ds C IC 358 (1) (2) gave each cathedral c anon a right to a w ritof summons to the synod and CIC 358 (1) (5) gave each collegiate church the right to send one

representative. While cathedral canons retain the right to be summoned individually to synodunder RCIC 463 (1) (3), the RCIC makes no provision for collegiate church representatives,although non-Catholic church observers are permitted under RCIC 463 (3). Summarizing theancient law, the noted canonist Wernz said a cathedral chapter 's principal purpose was toassist the bishop in the governance of the diocese. The secondary purpo se of the chapter w as toprom ote the worsh ip of God thro ugh the choral service. F. We rnz, Jus Decretalium (1915) II,p . 584. The conciliar reform has made the old secondary purpose the very raison d'etre ofchapters of canons today.This new thrust informs the revised statutes of San Isidore See Antonio Vifiayo, "Losnuevos estatutos del cabildo collegial de San Isidoro de Leon," Revista Espahola de derechocanonico (1981) 37, pp. 541-544.3. The Church continues to cherish the vision of the common life and present it to her

clergy. CIC 134 praised it. RCIC 280 similarly commends it. The Vatican Council in its decreeon priests, Presbyterorum ordinem, A.A.S. (1966) 58, 991, #8 declares, "In order to enablepriests to find mutual help in cultivating the intellectual and spiritual life, to promote bettercooperation amongst them in the ministry, to safeguard them from possible dangers arisingfrom loneliness, it is necessary to foster some kind of community life or social relations withthem."4. Willibald M. Plochl, Geschichte des Kirchenrechts (Wien, 1953) pp. 320-322; DonnellAnthony Walsh, The New Law on Secular Institutes (Washington, 1953) pp. 7, 9, 16, 21 , 34,45 , 53. In 1933, by the apostolic constitution, Ut sit, A.A.S. (1983) 75, 423-425, Opus Deibecame the first personal prelature in the Latin Church. For an extended commentary on thisdevelopment see, Amadeo de Fuenmayer, "La ereccion del Opus Dei en prelatura personal, Ju sCanonicum (1983) 23, 9-55.5. "Leon, diocesis de," Diccionario de Historia ecclesiastica de Espaha (Madrid, 1972) II,1280.6. Vinayo, op. cit., 541-544. It might be noted that Spain has a rich history of suppo rt forthe solemn liturgy. In 1797, the cathedral of Toledo, primatial see of Spain, had a staff of 237can ons, chaplain s, choristers, m usicians and vergers. In size this staff w as second only to SaintPeter's in Rome. This large staff existed largely to promote the solemn liturgy. An Englishvisitor to Toledo in 1830 marvelled at the "heavenly" music of the cathedral h igh Mass su ng inbaroque splendor to the accompaniment of a variety of bassoons, violas, and violins by apowerful choir of voices. William J. Callahan, Church, Politics and Society in Spain, 1750-1874 (Cambridge, Mass., 1984) pp. 47, 143. The splendor of the Spanish canons' vestureequaled that of their music. At Zaragoza the canon's choral dress included a violet silk cappamagna. At Barcelona the canons wore a scarlet cassock and had surplices trimmed withermine. William J. Callahan and David Higgs, Church and Society in Catholic Europe of the

Eighteenth Century (Cambridge, 1979) p. 40.20


22/29

REVIEWSChoralJubilate Deo by Timothy M. Ball. SATB, organ.Stainer & Bell; agent: Galaxy Music Corp. NewYork, NY 10024. $1.45.A festive piece, good for an offertory motet or arecessional, it has only an English text, "O Be Joyfulin the Lord." The organ offers a full support with afairly independent line. There is a lot of unisonwork, making the learning of the piece quite easy.Christ is Risen, Risen Indeed by Robert Wetzler.SATB, organ, optional three t rumpets. AugsburgPublishing House, Minneapolis , MN. $.90.The organ can be used instead of the brass, al-though the trumpets will give a brilliance making thisa fine Easter piece. The choral work is easy, much ofit being unison. Four-part writing occurs in the acappella passages.The Earth is the Lord's by C. V. Stanford. SATB,organ. Stainer & Bell; agents: Galaxy Music Corp.,New York, NY 10024. $1.45.This is good choral writing, effective, brilliant andwithout problems of voice leading or tessitura. Thetext is from Psalm 24. The organ accompaniment isquite independent but very supportive of the singers.

Hosanna to the Royal Son by Alan MacMillan.SATB, organ. Paraclete Press, Orleans, MA 02653.This is written for Palm Sunday or for Advent. Theidiom is contemporary, but the piece need not bedifficult, the chief challenge being in the organ ac-com panim ent . The edi tion is ve ry han dsom elyprinted.Easter Motets, Series C by Christopher Tye, edited byCarl Schalk. SATB, organ. Augsburg PublishingHouse, Minneapolis , MN $2.50.This is a 25 page booklet with scripture readings inaddition to the musical pieces. It is intended for theLutheran service on the Sundays of Eastertime. Themotets are easy in straightforward, chordal writing.The texts are the adaptations of Jaroslav Vajda.There are many uses to which these compositionsmight be put in the Catholic service as well as theLutheran.Misericordias Domini by W. A. Mozart, edited byJudith Blezzart. SATB, organ. Novello; agent: Theo-dore Presser Co., Bryn Mawr, PA 19010. $3.75.

Perh aps it is the film, Amadeus, that has sparked alively interest in Mozart 's music, including his churchmusic. This psalm text is K222 and originally set for

string accompaniment. It is 25 pages of music of ex-ceeding beauty and most appealing to choir and con-gregation.Sancta Maria, Mater Dei by W. A. M ozart , edi ted byJudith Blezzard. SATB, organ. Novello; agent: Theo-dore Presser Co. , Bryn Mawr, PA 19010. $2.35.A singularly beautiful text filled with a personalpiety, this lovely setting is a noble tribute to theBlessed Virgin. K273, it was originally set for stringorchestra, the parts being available. These Mozartpieces are useful for full choir or for performance bya good quarte t .Two Short Motets by Alan MacMillan. SATB, a cap-pella. Paraclete Press, Orleans, MA 02653.These are suggested for Lent, but a general use isalso possible. The texts are both from the psalms:"Blessed is the Man" and "Lord God of My Salva-tion." The voice leading is easy an d there are no greatrequirements on the vocal or choral forces, but thechoir must have a good sense of pitch and accuracy.They are delicate gems and must be carefully per-formed.Our Lord Lay in Death's Strong Bonds by J. S. Bach,arranged by Donald C. Ross. 2-Part , organ. CoronetPress; agent: Alexander Broude. $.70.A good organ and competent organist is necessaryto sustain this arrangement of the famous Bach set-ting of Christ Lag in Todesbanden. Two verses ofEnglish text are provided. Any combination of twovoices may be used, giving a variety of performance:treble and bass; two treble voices or two bass voices;or a mixing within the piece.

R.J.S.O Lord, Give Thy Holy Spirit by Thomas Tall is .Edward Klammer, ed. SATB, a cappella. G.I .A. Pub-lications, Inc., 7404 S. Mason Avenue, Chicago, IL60638. $.70.G.I.A.'s Ars Antiqua Choralis Series has steadilyimproved over the years. 1985 saw some fine addi-tions to the catalogue. This piece by Tallis is suitablefor Pentecost, confirmation, ordination or for generaluse. For the most part, the piece is simple polyphonywith a few homophonic measures. Highly recom-mended and quite reasonable for the average SATBchoir, there are a few minor dissonances which maythrow the choir at first.Upon the Cross Extended by Heinrich Isaac. EdwardKlammer, ed. SAB, a cappella. G.I.A. Publicat ions.$.60.This is the well-known O Welt, ich muss dich las-se n by Isaac. Many know it as O Esca viatorum. TheLenten words set here are by Paul Gerhardt (17th

21


23/29

cen tury). The alto line presents the most difficultybecause of the rhythms.Surely He Has Borne Our Griefs (Vere languores nos-tros) by Antonio Lotti. Ed Klammer, ed. SAB, a cap-pella. G.I.A. Publications. $.70.Both Latin and English texts are supplied, but onewishes that the Latin would have been printed on topwith the English beneath. The English text is an a dap -tation by the editor. The baritone part lies occasion-ally at high E flat, but other than that this pieceshould present no problems.The Strife is O'er, The Battle Done by M. Praetorius.Ed. Klammer, ed. SAB, a cappella. G.I.A. Publica-tions. $.60.This is fairly easy, and the arrangement for SAB ismost welcome. The soprano line has the tune whilethe lower two voices support it with moving eighthnotes. Your choir will enjoy this piece especially iftaken at a brisk tempo.Dearest Jesus, At Your Word by S. DrummondWolff. SAB, organ. Concordia Publishing House,3558 S. Jefferson Avenue, Saint Louis, MO 63118.$.70.This is a very simple setting of the tune LiebsterJesu, wir sind hier. It would be very appropriate for achoral prelude or as a communion meditation. Thechoir starts unison in the first verse and then movesinto harmony w ith the organ in free accom paniment.The second verse features the men in solo followedby the w omen a lone. The last verse uses the altos andmen in unison w ith the sopranos presenting a descantthat does not go too high. Segments of this composi-tion can be done a cappella.Over the Hills Young Mary Hastes by Johannes Ec-card. Susan Polo Cherwien, ed. SSATB, a cappella.Concordia Publishing House, 3558 S. Jefferson Ave-nue, Saint Louis, MO 63118. $.70.This is a new issue of the famous and beautifulsetting by Eccard of the tune Uber Gebirg Maria geht.The text is based on Luke 1:39-55. It can be used formost Marian feast days especially the feast of theAnnunciation and throughout the month of May. Itis not an easy piece, especially if the choir is not usedto singing anything larger than SATB. However, theeffort will be worth it. Since most choirs have anabundance of sopranos, dividing them could give amuch richer sound.The German text is printed under the English. Aneffective use of dynamics and doubling with instru-ments such as recorders or strings could make this avery popular piece. Another suggestion: if you donot divide the soprano section, substitute an instru-ment on the second soprano line. This is in keeping

with the authentic performance practice of the per-iod.Psalm 121 by Robert J. Powell. 2-part, organ. A ugs-burg Publishing House, 426 S. 5th St., Box 1209,Minneapolis, MN 55440. $.65.This is a very melodic treatment of "Unto the hills Ilift mine eyes." The first two verses are for unisonchoir. The last two verses are written in two-partharmony. The piece must be treated sensitively andmust not get overly sentimental.This is the Day by James Melby. SATB, organ . Augs-burg Publishing House, Minneapolis, MN 55440.$.80.This is a lively setting of Psalm 118. Don't attemptit if you d o not have an organist an d a choir director.Although the organ part is not overly difficult, itdeserves the organist's full attention. The composi-tion alternates between 6/8 and 3/4 time withoutbecoming cliched. The ending goes into 5/8 time.Some unison w riting will save you time teaching thispiece to your choir so that you can concentrate on theSATB sections. It is a go od show case type piece.JOHN D. NOWIK

MagazinesJUBILUS REVIEW. Vol. 2, No. 4, Winter 1985.The main article is Cardinal Ratzinger's address tothe VIII International Church M usic Congress held inRome in November. Gracia Grindal contributes astudy of "The Language of Worship and Hymnody:Tone." Reviews of periodicals and examples of hymnsappropriate for weddings fill out the issue, the com-pletion of the second year of publication for this Irishjournal. R.J.S.JUBILUS REVIEW. Vol. 3, No. 1, Spring 1986.Because of all the years of persecution, one rarelythinks of Ireland as being a depositary for medievalchant man uscripts. Yet, R. J. Hesbert has an interest-ing article on an ancient Irish hymn in honor of theBlessed Sacrament, Ave Verbum incarnatum, usefultoday for Eucharistic worship . An article by the Ger-man musicologist, Johannes Hatzfeld, is entitled"Music out of the Spirit of the Liturgy." An interviewwith Maria Callas seems to be a little surprising tofind in a church music review. J. Todd Zuhlsdorfwrites about the Easter cycle in his parish church,and Clement Morin contributes a Lenten monographfor the introit of the first Sunday in Lent. FatherDeryck Hanshell discusses the liturgical reform as itis seen in England.

R.J.S.22


24/29

NOVA REVISTA DE MUSICA SACRA. Vol. 12, Se-ries 2, No. 36. 1985.Two papal documents have the place of honor.First a letter, addressed to Monsignor Domenico Bar-tolucci of the Sistine Choir, concerns the EuropeanYear of Music, dedicated to the anniversary of J. S.Bach, G. F. Handel an d Domenico Scarlatti. TheHoly Father wishes the Church to participate in theevent. The second document is the allocution deliv-ered by the pope on the occasion of the dedication ofthe new location for the Pontificio Istituto di MusicaSacra in Rome. Joined to these two papal documentsis another from the Portguese hierarchy marking theEuropean musical year and the VIII InternationalChurch Music Congress in Rome. Several pages ofmusic with vernacular texts conclude the issue.R.J.S.

BOLLETTINO CECILIANO. Anno 80, No. 10, Oc-tober 1985.Two documents from the Holy Father begin thisissue: first, his homily to the choirs assembled inRome on September 29, 1985; the second, his letteron the European Year of Music, dated August 6,1985. Marino Tozzi writes about the place of the or-gan in the liturgy, and Carlo Fabrizio Carli addressesfive centuries of music printing.

R.J.S.BOLLETTINO CECILIANO. Anno 80, No. 11-12,November-December 1985.

Dedicated to the international congress of singersheld in Rome, September 26-29, 1985, this issue isnearly 100 pages. Choirs and musicians from allparts of the world were present. They were addressedby representatives from the Holy See, the Conso-ciatio Internationalis Musicae Sacrae, the Pueri Can-tores, the Italian Association of St. Cecilia and manyother organizations. The lectures at the congress areprinted in this issue: various aspects of choir training,formation, performance and composition. The ques-tion of repertory was studied, and the liturgical for-mation of choir members was discussed. A list ofchoirs participating, the programs of the concertsand schedule of all the congress events, including theMass of the Holy Father, conclude a very fine issue.

R.J.S.UNA VOCE ( F r an ce ) . Nu m b er 1 2 6 , J an u a r y -February 1986.This number contains a detailed report on the VIIIInternational Church Music Congress which tookplace in Rome last November and which was re-viewed previously in Sacred Music. It is also reportedthat the Abbey of Notre Dame of Randol inAuvergne was recently consecrated. This is the sec-ond Benedictine foundation begun from the mother

abbey of Fontgombault; a third has already sprungup at Triors in the Dauphine.Anno uncem ent is ma de of the death of Can onGaston Roussel on November 19, 1875. Organist andchoir director at the Cathedral of Versailles andf o u n d e r o f t h e r ev i ew La Musique Sacree-LOrganiste, he was always a faithful servant of theHoly See and a supporter of the tradition of theChurch. May he rest in peace.V.A.S.

UNA VOCE (France). Number 127, March-April1986.A report is given of a recent survey of Germanpracticing Catholics which shows that the majorityapproves of the pope's decision to allow the Triden-tine Mass by special permission on special occasions.Announcement is made of the death of EdouardSouberbielle, renowned church organist, who wasfor a long time at the Paris church of St. Joseph desCarmes. May he rest in peace. V.A.S.GREGORIANA. Number 2, February 1986.We review for the first time this new French lan-guage publication for Gregorian specialists andfriends of chant. It will be published three times ayear in February, June and October. Subscriptionsmay be ordered from Frere Dominique, Premontresdu Mesnil Saint Martin, 47210 Montaut de Villerealat 50 French francs per year.

The editorial in this issue contains a charmingstory of the adventure of a young psychiatrist from aParis hospital w ho had just spent six mo nths in India.It seems that while walking in the Himalayas at 3000meters of altitude he met a young Budhist monk whooffered him hospitality for the night. At nightfall theBudhist came to him and communicated the best hecould in English that he would chant his night prayerfor the young Parisian. And so he did, then askingthe Frenchman to do the same. The young doctorresponded by singing Sunday Compline in Gregorianchant by heart. The editor of this journal is thankfulthat his French friend did not have to remain silentbefore that request and that he could respond accord-ing to an ancient Christian tradition.

This issue also includes the first part of a long,interesting article by Dom J. Claire on the develop-ment of the Solesmes method of singing chant.V.A.S.

BooksKyriale. Abbaye St.-Pierre de Solesmes, F-72300Sable-sur-Sarthe, France, 1985. 95 pp. Cloth. 45 Fr.

At last, a Kyriale that actually is what it should be:23


25/29

a Kyriale. There are no useless additions to this bookin order to make it into a