{"id":12842,"date":"2011-12-28T11:37:29","date_gmt":"2011-12-28T17:37:29","guid":{"rendered":"https:\/\/praytellblog.com\/?p=12842"},"modified":"2011-12-29T01:39:57","modified_gmt":"2011-12-29T07:39:57","slug":"christmas-mass-in-st-peter%e2%80%99s-basilica","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2011\/12\/28\/christmas-mass-in-st-peter%e2%80%99s-basilica\/","title":{"rendered":"Christmas Mass in St. Peter\u2019s Basilica"},"content":{"rendered":"<p>At the Vatican website there is a liturgical calendar <a href=\"http:\/\/www.vatican.va\/news_services\/liturgy\/calendar\/ns_liturgy_calendar_en.html#DECEMBER_2011\" target=\"_blank\">with booklets posted<\/a> for major liturgies with the Holy Father, including <a href=\"https:\/\/praytellblog.com\/wp-content\/uploads\/2011\/12\/St-Peters-Missa-in-Nocte.pdf\">a PDF<\/a> of this year\u2019s Christmas <em>Missa in nocte<\/em> celebrated at 10pm on Christmas eve.<\/p>\n<p>I did not view the liturgy, so I have only the booklet to go on. A few comments:<\/p>\n<p><strong>Office Responsories<\/strong><\/p>\n<p>Mass is preceded by the Office of Readings in Latin. The great responsory \u201cHodie nobis caelorum\u201d (36) is printed in four-line notation for the assembly to sing! Because this is taken from the 1983 <em>Liber Hymnarius<\/em>, it is in the revised notation following the semiological prinicples of Fr. Eugene Cardine of Solesmes. I hope everyone in the basilica stayed together on the augmented liquescents (eg. caelorUM) and the torculus with weak beginning (VIRgine) \u2013 did they all follow the conductor? They got another chance on the responsory \u201cHodie nobis de caelo\u201d (41).<\/p>\n<p><strong>Mass Propers for Everyone<\/strong><\/p>\n<p>At Mass, the assembly was given notation to sing along on the Latin introit <em>Dominus dixit <\/em>(57) and communio <em>In splendoribus <\/em>(104). Historically, responsories and Mass propers were sung by the schola, not the congregation. The innovation here of giving the antiphon to everyone no doubt comes from a laudable desire to foster active participation in song. Perhaps St. Peter\u2019s is one of those rare places where there actually are clergy, religious, and exceptional laity in the congregation able to join in. But I suspect for the vast majority of participants by far, no thought was given to singing along. (It\u2019s hard to hold your camera in one hand and your booklet in the other, trying to watch the conductor out of the corner of your eye as you focus your camera on the center aisle \u2013 all the while translating the Italian translation of the Latin text for spiritual benefit.) Printing music for the proper entrance and communion is a highly interesting decision, considering that the <em>General Instruction<\/em> explicitly allows these chants to be sung by choir alone.<\/p>\n<p><strong>New Chant Notation<\/strong><\/p>\n<p>A very interesting change has been made to the chant notation, also reflecting the semiological principles of Fr. Cardine. First, a bit of back story. In 1908 the <em>Graduale Romanum<\/em> was printed in the Vatican edition without any rhythmic signs such as the dot or ictus or horizontal episema. The Solesmes editions reprinted identical melodies, but with rhythmic signs added according to \u201cOld Solesmes\u201d semi-equalism. One was always free to sing from either edition, but probably about 99% used the Solesmes books. After Vatican II no Vatican edition of the reformed Gradual was published, only a directory (in 1972) listing where to find the chants for the reformed liturgy in the old books, and printing of a few chants brought back into use. Solesmes published a Graduale in 1974 with all the chants in the right place \u2013 ironically this meant that the only Graduale in print now was one with the Solesmes rhythmic signs, though scholarship had long since moved beyond that interpretative approach. The <em>Graduale Triplex<\/em> in 1979 gave the 1974 book with the early lineless notation from ancient manuscripts copied in. This allowed one to see one every page how the old Solesmes rhythmic signs didn\u2019t match the earliest rhythmic manuscripts.<\/p>\n<p>Are you still with me? Here\u2019s the change. The Vatican\u2019s Christmas leaflet reprints the entrance and communion antiphon with <em>altered <\/em>rhythmic signs, obviously based on the early lineless notation from 1979. The horizontal episema over MEus, for example, extends over both notes of the clivis, not just the first. There is an episema on HOdie. By underlining this word, the original rhythm emphasizes the TODAY character of the events of salvation \u2013 Our Lord\u2019s saving work is made present to us NOW in the sacramental mysteries.<\/p>\n<p><strong>Don\u2019t Sing the Responsorial Psalm \u2013 Just Listen to the Gradual<\/strong><\/p>\n<p>The gradual <em>Tecum<\/em> (68) is sung by schola alone at the Pope\u2019s Mass \u2013 no more is there a Responsorial Psalm refrain for the people. Do you know about The Great Responsorial Psalm\/Gradual Debate? The official documents from Rome allow either one after the first reading, but state clearly that the Responsorial Psalm is to be preferred because it better matches the readings of the postconciliar 3-year lectionary. The <em>General Instruction<\/em> says that the people listen to the psalm and generally sing a response, except when it is sung straight through without a response. Reform-of-the-reform folks prefer the preconciliar gradual, sometimes citing official documents about the primacy of Gregorian chant to make their case.<\/p>\n<p>I&#8217;m not sure what the significance of the Roman shift in policy is. That the gradual psalm is sung by choir alone is not contrary to the postconciliar directives, since the responsorial psalm or gradual can be sung straight through without a congregational response. That the text is the gradual rather than the lectionary psalm is a bigger issue, since the Roman directives clearly prefer the lectionary psalm. But the gradual text is still permitted, to be sure.<\/p>\n<p>The shift seems to strengthen the hand of the reform-of-the-reform folks, many of whom don\u2019t care much for the postconciliar 3-year lectionary. It seems to emphasize that participation can also be by listening, not only by singing, which is certainly true. But to be fair, the entrance and communion antiphons are now given to the people for their singing, so there doesn\u2019t seem to be an agenda of silencing the people. Does the change intend to slight one of the great successes of the liturgical reform, the responsorial psalms of the reformed lectionary? I hope not.<\/p>\n<p><strong>Alleluia, no <em>Offertorium, <\/em>Amen, Strophic Communion Hymn<\/strong><\/p>\n<p>The Gospel acclamation \u201cAlleluia\u201d (70) is congregational, as the directives say it <em>must <\/em>be, which means that the chant alleluia from the <em>Graduale Romanum<\/em> is passed over. The acclamation makes clever use of the tune <em>Resonet in laudibus<\/em> \u2013 a rare gesture of recognition toward the popular piety of Christmas carols.<\/p>\n<p>The proper offertory antiphon <em>Laetentur caeli<\/em> is replaced by another piece, \u201cHode Christus natus est, noe, noe\u201d (85).<\/p>\n<p>The Amen of the people concluding the Eucharistic Prayer (96) begins with the simple chant Amen of the missal, but it is made three-fold by the addition of two more Amens in meter. Since this is where the assembly gives assent to the Eucharistic Prayer, it is nice to see that an enhanced version is used. There are people around, believe it or not, who argue that it is not permitted to sing three Amens since the missal has only one. But now we see that even the pope does it \u2013 whom will they report him to?<\/p>\n<p>\u201cAdeste, Fideles\u201d is sung after the communion antiphon \u2013 the only strophic hymn within the order of Mass. But be it noted \u2013 since this too is a sticking point with some folks \u2013 that a strophic hymn is added to the liturgy.<\/p>\n<p><strong>Some Questions<\/strong><\/p>\n<p>This liturgy is mostly in Latin \u2013 only the readings, homily, and intercessions are in a vernacular. Chant predominates. Is this appropriate and only to be expected for a papal liturgy in Rome? Is it the best solution when the participants have dozens, if not hundreds of varied vernacular tongues?<\/p>\n<p>It would open a Pandora\u2019s box to bring in more music from cultures throughout the world. It would be exceedingly difficult to select <em>which<\/em> music from <em>which<\/em> cultures. Not all English-speakers live in the U.S., and so on with all the world\u2019s languages and cultures. Including some means excluding others. Is it wiser to keep most everything in Latin and exclude (so to speak) everyone equally?<\/p>\n<p>On the other hand, difficult decisions <em>are<\/em> made about which language to use for the readings and intercessions, and all sorts of languages are necessarily excluded. Should the risk be undertaken to do the same with the music so as to give at least some expression to the wondrous diversity of the universal church?<\/p>\n<p>Someone from the U.S. probably shouldn\u2019t raise this next question, but I will anyway. In the fourth century the Roman church shifted from Greek to Latin because Latin had become the predominant language for most of the people. Should the Roman church now begin moving toward English as one of its liturgical languages? Should the pope use English for, e.g. the Eucharistic Prayer? (Does anyone know how many of the world\u2019s Catholics understand English? Do most Spanish speakers, e.g. also understand English? I don\u2019t know.)<\/p>\n<p>I welcome your thoughts.<\/p>\n<p>awr<\/p>\n","protected":false},"excerpt":{"rendered":"<p>It\u2019s hard to hold your camera in one hand and your booklet in the other, trying to watch the conductor out of the corner of your eye as you focus your camera on the center aisle \u2013 all the while translating the Italian translation of the Latin text of the introit for spiritual benefit.<\/p>\n","protected":false},"author":27,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[28],"tags":[562,881],"class_list":["post-12842","post","type-post","status-publish","format-standard","hentry","category-pope-benedict-xvi","tag-christmas","tag-st-peters-basilica"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - 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