To participate in the discussions on Catholic church music, sign in or register as a forum member, The forum is a project of the Church Music Association of America. Discussions Activity Sign In. Jeffrey Tucker August Posts: 3, Aristotle Esguerra August Posts: 1,
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To participate in the discussions on Catholic church music, sign in or register as a forum member, The forum is a project of the Church Music Association of America. Discussions Activity Sign In. Jeffrey Tucker August Posts: 3, Aristotle Esguerra August Posts: 1, Looks to be the one for the Dioceses of the United States of America in particular. Jeffrey Coggins August Posts: The singing is prolonged for as long as the Sacrament is being administered to the faithful.
However, if there is to be a hymn after Communion, the Communion Chant should be ended in a timely manner. Care should be taken that singers, too, can receive Communion with ease.
In the Dioceses of the United States of America, there are four options for singing at Communion: 1 the antiphon from the Missal or the Psalm from the Graduale Romanum, as set to music there or in another musical setting; 2 the antiphon with Psalm from the Graduale Simplex of the liturgical time; 3 a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; 4 some other suitable liturgical chant cf.
This is sung either by the choir alone or by the choir or a cantor with the people. I dearly hope someone with more time than I will look at the and side by side and make note of the changes. AngelaR August Posts: Okay, this begs a question, of which I hope you will forgive my ignorance: how do we know what chants are approved by the Conference of Bishops or the Diocesan Bishop?
What documents do I need to look at and where can I find them? And are all the chant resources listed on this site approved by our bishops I ask this second question out of mere curiosity for my own music planning purposes. It seems to me that this shift, noted above, is the fruit of that labor. This GIRM is a big improvement. It is striking that with this document, nearly the whole parish musical conventions come into question.
It is becoming ever more difficult to make a case for substituting propers with something else. It can still be done but not without some fancy explanation. Adam Wood August Posts: 6, Please note option 1: as set to music there or in another musical setting. I wonder how "spiritual union of the communicants by means of the unity of their voices,"is said in the Latin original text?
Excellent point, mia. Singing by the choir alone is also listed as the first option. Just two more examples of how these things seem to be written by committee and thus lack the thrust of a clear point of view. Of course one can argue that unity of hearts can be accomplished even when the choir alone is singing, but this document clearly says unity of voices.
At least it doesn't say that for the other propers! MarkThompson August Posts: Mia: The Latin says, "spiritualem unionem communicantium per unitatem vocum exprimere": to express the spiritual union of the communicants through unity of voices.
Kevin in Kentucky I dearly hope someone with more time than I will look at the and side by side and make note of the changes. Yes, I am aware of that Jeffrey. I would like someone to look at the whole document. Would there be differences in other sections of these two translations. Something more in depth needs to be done.
Paul F. Ford August Posts: Kevin, I am doing the whole document, side by side. It should be up on Pray Tell next week. Paul-- As I and possibly others are not regular readers of PT, ;- would you be so kind as to update us on here when that is posted? Much thanks in advance! Yes, the new GIRM is interesting--and please add your comments to my attempt to synthesis it in a way useful to music directors--but I just listened to parts of one new Mass setting listed in another discussion, one that is being required by one bishop OVER the Missal Chants.
My reaction was: Bill Gaither converted? Left me completely depressed, with pardon begged from any who have been blessed by the Bill Gaither Trio. I'm sure he's a nice guy, and so was the person who wrote this Mass, but it is like Donnie and Marie Osmond are still teenagers and leading a praise band. Mike R August Posts: It strikes me as profoundly wrong for a Bishop to effectively forbid parishes from using the music of the Missal and mandate proprietary published settings.
I mean, I really don't know how that can happen. In the Archdiocese of Portland in Oregon, we've been mandated to lean a specific OCP published mass setting, for use in "inter parish" liturgies. But once it's been learned we can use other settings. I'll bet one wouldn't have said that if the setting in the missal had been terrible, for instance if the conferences had paid the royalties to have Mass of Creation printed in the missal as a default.
I suspect we would then be hearing about the noble right of the bishop to regulate the liturgy of his diocese, wouldn't we? ClemensRomanus August Posts: 1, I suppose by saying that a proprietary published setting being the only only one permitted when a bishop is in attendance does just that.
Benedict can insist that communicants kneel Leave it to the nutty California geezer to point out, Jeffrey, that reality dictates that a bishop cannot effectively forbid parishes from using the ICEL MR3, Jubilate Deo, or any other licit Mass setting. I mean, really in the hopefully hallowed name of the late Bp.
Untener, it's not like he can even bi-locate, send out chancery flying monkeys surveying each Mass in hundreds of parishes, or plant the Liturgy Stazi. And even if he were so impetuous and stubborn, what's he going to do with recalcitrant pastors, send them into the high desert all? Like these gentlemen haven't other items on their clipboards, like fiscal solvency and the like.
And in matters liturgical, a bishop contradicting canon law by arbitrary dictum could find a letter from Ecclesia Dei in his inbox. As David Clayton Thomas used to sing, "What goes up, must come down, spinning wheel keeps turning round.
Yes, but this is precisely what is happening in some dioceses. The way it works: we need one setting for the whole diocese for six months to a full year. It will be the following one put out by the following publisher. You must buy this setting and sing it every week from Advent to Advent.
That way we have unity. As I understand that sort of rule, the Missal chants are out of the question for a time.
And it is also the case that there are some Offices of Worship that are very, very interested in enforcement here, now as never before. As I've made queries about this, one person who knows pointed out an obvious fact to me: "there is a lot of money at stake in this transition. Another sad reality I hate to even type here is the fact that priests who would resist such a situation and go their own way-- even considering they are technically free to do so-- risk being ostracized by other priests, chancery blowbacks, etc.
It's a nasty reality, but faithful priests have a lot of political ramifications to weigh in basic actions like these. It's a very unhealthy situation that needs a lot of prayer- and people calling out such behavior and documenting it. Yes, MaryAnn, that is precisely it. Now, to be sure, this kind of temporary legislation that restricts the use of the Missal chants is untenable over the long term.
A serious challenge to it would be pointless because the rule will be gone before it is deemed contrary to canon law. But you see what is happening here. The idea is to 1 forced parishes to cough up money to favored institutions, and 2 give proprietary published settings a musical boost over the free and normative material. In short, it is a racket, one cooked up in select places and with a firm purpose. Is it worth it for any pastor to actually stand up against this kind of thing, given how much else he must deal with in his ministry?
Probably not. In any case, you know, a musical movement that has to rely on force, manipulation, connections to power, rhetorical tricks, and clever plots is not long for this world. Music that lasts is that which grows organically from within its native home and it lasts because it penetrates the human heart. Well, you said it. I too have been absolutely shocked by what I've seen and discovered recently in this regard. I'm maintaining a distance to it, however, choosing rather to just be quiet about it all, letting it pass and waiting for better days.
My post on the transition , which received very little attention, just scratches the surface but every word was carefully chosen here. There are many things I could have said but did not, and I'll continue this way.
I'm confident about the long term. As you said: freedom not force. Thanks to all of you for your statements! This is indeed a very troubling situation! Please keep the small parishes in your prayers Like many parishes around us except for Charles' we will only learn and use one setting the one the Bishop wants to hear when he comes Introducing the chant setting "would be way too much for the poor musicians and would be confusing for the asembly".
Free workshop, free teacher, free accompaniment, free music, free recordings have not been enough! CharlesW August Posts: 10, My parish congregation will learn any new mass setting in 2 or 3 weeks, at most.
General Instruction of the Roman Missal GIRM 2011
At the beginning of August I said I would make available my side-by-side comparison of the provisional English translation and the final translation of the General Instruction of the Roman Missal. I explain the markings in the edition at the bottom of page two; I highlight the changes between the edition and the edition by double-underlining. Here are the first ninety articles. I plan to have the whole document available for your reading; but I have been slowed down by semester start-up responsibilities.
General Instruction of the Roman Missal
Decree of Confirmation Decree of Publication. C The Liturgy of the Eucharist 72 - All rights reserved. No part of this document may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder. This text is confirmed for use in the Dioceses of the United States of America. Persons from other nations should consult the local Episcopal Conference regarding the appropriate text for their nation.
The English GIRM 2002 and 2011 Side-by-side