Music for the New Translation of the Roman Missal

Presentation on theme: "Music for the New Translation of the Roman Missal"— Presentation transcript:

1 Music for the New Translation of the Roman Missal

2 Music We do not sing at the liturgy, rather, we sing the liturgy.
When ritual prayer is enshrined in music that is accessible, prayerful, and engaging - then the liturgy is elevated to a true act of worship. Prayer is expressed in a more effective way when it is celebrated through music. Following the Jewish tradition of public prayer, the prayers and texts of Christian liturgy were always sung. • Thus it is true to say we do not sing at the liturgy, rather, we sing the liturgy. • There is a reason for this: When ritual prayer is enshrined in music that is accessible, prayerful, and engaging - then the liturgy is elevated to a true act of worship. • Prayer is expressed in a more effective way when it is celebrated through music. Because prayer that is sung comes from the heart and not just from the mind. Liturgy or public prayer that is only recited engages only the mind, while to have effective liturgy, the whole person needs to be engaged. Sing is able to do this in a way that recited prayer cannot. If our liturgy is to engage the whole person, then we must change our attitude to music and singing. Perhaps this is one of the reasons why so few people go to Sunday Mass any more.

3 Music Music in liturgy is not about choosing our favourite hymns.
Worship is not entertainment or nostalgia, rather it is an encounter with God. The more closely music is connected to the liturgical action, the more prayerful liturgy becomes. This promotes unity among the assembly with God, and allows the sacred rites to speak to our hearts. When we are planning the liturgy and especially the music, there are several things to which we need to be attentive. • Music in liturgy is not about choosing our favourite hymns. You probably encounter this from people consulting you about a funeral or wedding. This is “mom’s” favourite hymn. The worship of God is not about a certain’s person favourite hymns. The worship of God is about what will enable the whole parish or congregation to worship God. • Worship is not entertainment or nostalgia, rather it is an encounter with God. This must be our underlining principle in all that we do as people preparing the liturgy. Thus music just as the Mass is not about entertaining people. It is about prayer and how we allow God to speak to us and touch our lives during the Sunday Eucharist. • The more closely music is connected to the liturgical action, the more prayerful liturgy becomes. This promotes unity among the assembly with God, and allows the sacred rites to speak to our hearts. When choosing music we need to be aware of the context of the liturgy. By this I mean we need to look at the scriptural readings of the Mass, but also the words of the prayer. We also have to ask ourselves, what is this part of the Mass saying to us, what are we doing in this part of the Mass. Take the Communion Procession for example. What is happening as we receive Communion? What are we doing? What does it mean? This leads us to ask what words and hymns will help the congregation to deepen their understanding and appreciation of the act of Communion? What will help them to encounter the Living God as they receive the Body and Blood of Christ? This means that we must be familiar with each part of the Mass and know what its purpose is. This does not mean that you will have to spend hours reading and researching the Eucharist. The Church has provided a document that outlines this for us. BUT you have to read it.

4 What is the GIRM? The General Instruction of the Roman Missal
The Church’s official “how-to” and “why-to” manual for celebrating Eucharist; A canonical (i.e., legal) document; The 1969 version was published in the Sacramentary; This is the 5th revision of the 1969 edition. The document is called The General Instruction of the Roman Missal. • It is the Church’s official “how-to” and “why-to” manual for celebrating Eucharist. • It is a canonical (i.e., legal) document, that contains the provisions for celebrating the Eucharist as a priest, a deacon, a parish musician or singer, and as a member of the congregation, or more correctly, as a member of the Body of Christ. • The GIRM is not a new document. The first version of it was printed in When the first English Missal or Sacramentary was printed in the 1974, it was printed in the front of the book. • The edition we are talking about today is the 5th revision of the 1969 edition.

5 What is the GIRM? It describes the function of music in the various parts of the Mass, as well as indicating when certain parts of the Mass (such as the Communion Hymn) should begin or be sung. It lays out the foundation on how to be servant or minister of the Church’s liturgy. What is the GIRM? • For those involved in the Church’s music, it describes the function of music in the various parts of the Mass, as well as indicating when certain parts of the Mass (such as the Communion Hymn) should begin or be sung. • This means that those who plan, exercise and lead the music of the Mass are exercising a recognized liturgical ministry. To exercise a ministry means that we put aside our own plans and tastes and preferences in order to take on the Church’s plan. This is an act of humble service. This make us a servant of the liturgy and not a master of the liturgy.

6 Where does the GIRM come from?
1969: 1st edition issued with the new Latin Roman Missal of Vatican II; 2000: 5th edition issued in Latin by the Congregation for Divine Worship and Discipline of the Sacraments, Rome; 2002: New Missale Romanum issued in Latin, as well as a revised version of the 2000 GIRM; Translated by ICEL; Translation approved by all the bishops of Canada; Sent to the Holy See (Rome) for recognitio. Where does the GIRM come from? • The Congregation for Divine Worship issued the first version in 1969 with the revised Latin Missal of Pope Paul V after Vatican II; Two subsequent editions were published with changes due to the on-going revision of the Mass. For example, the subdiaconate and minor orders were revised and this made necessary some changes. • In 2000, the 5th edition issued in Latin by the Congregation for Divine Worship and Discipline of the Sacraments, Rome; • in 2002 a new edition of the Missale Romanum issued in Latin, along with a revised version of the 2000 GIRM; • The Latin documents are then translated by ICEL, which stands for the International Commission for English in the Liturgy. • Their translation is then reviewed and finally approved by all the bishops of Canada, as well as all the bishops of all the countries which use English in their Liturgy (Examples are England and Wales, Scotland, Australia, New Zealand, the United States, India, South Africa and many other Africian countries. • When all these English-speaking countries approve the translation, then it is sent to the Holy See (Rome) for what is called the recognitio. This means the Holy See’s stamp of approval.

7 Why a new translation of the Roman Missal?
Original translations after Vatican II done quickly, always with intention of revision; In 2001, Rome issued a new protocol on translation, (Liturgiam authenticum) asking that the principle of formal equivalence be used: Translation should be more literal, closer to the Latin structure; 2002: New “editio typica” of the Latin issued; Translation: ICEL. Why a new translation of the Roman Missal? • The original translations after Vatican II were done very quickly, always with intention of revision. The whole large sacramentary or missal was translated in 3 years. ICEL had started this in 1989, but this work had to be abandoned in 2001. • In 2001, Rome issued a new protocol or guidelines on translation, (Liturgiam authenticum) asking that the principle of formal equivalence be used, that is that the translation should be more literal and closer to the Latin structure; • In 2002, a new “editio typica” of the Latin issued to update the missal, due to the large number of saints that had to be added that Pope John Paul II had canonized. There were also new Masses that had to be included. • Translation of the Latin done by ICEL.

8 New Directions for Translation
Liturgiam authenticum prescribed a more direct and literal translation of the Latin into English, including greater fidelity to the sentence and paragraph structure of the original Latin text. Thus the work of translating the Roman Missal had to begin anew. New Directions for Translation • Liturgiam authenticum prescribed a more direct and literal translation of the Latin into English, including greater fidelity to the sentence and paragraph structure of the original Latin text. • Thus the work of translating the Roman Missal into English had to begin anew. This was begun in 2002, resulting in the translation that we will be using in Advent, 2011. 8

9 New Directions for Translation
The last 35 years have allowed scholars the time to analyse the richness of the Latin liturgical vocabulary; Now they are attempting to use that knowledge in crafting a new and richer translation of the Latin Eucharistic texts into English; The purpose of a new translation is to bring out more clearly the scriptural and patristic (theological) references and nuances of the Latin texts, especially in the Eucharistic Prayers and Collects. • The last 35 years have allowed scholars the time to analyse the richness of the Latin liturgical vocabulary; • Now they are attempting to use that knowledge in crafting a new and richer translation of the Latin Eucharistic texts into English; • The purpose of a new translation is to bring out more clearly the scriptural and patristic (theological) references and nuances of the Latin texts, especially in the Eucharistic Prayers and Collects. 9

10 How is a new translation approved?
Translation in English approved by all bishops of Canada and submitted to Rome for recognitio (approval); Recognitio for English translation for Canada given in March 2011; Preparation for implementation (publication); Implementation on First Sunday of Advent 2011. How is a new translation approved? • Translation in English approved by all bishops of Canada and submitted to Rome for recognitio (approval) in 2010; • Recognitio for English translation for Canada given in March 2011; • Preparation for implementation (publication); • Implementation on First Sunday of Advent, November 27, 2011.

11 Changes Minor changes to how to celebrate Mass;
For the liturgical assembly there will be changes to many of the responses, common prayers, and acclamations during the Eucharist; For the priest, it will involve a re-learning of almost every prayer of the Mass, both those proclaimed aloud and those recited silently. • Minor changes to how to celebrate Mass as found in the General Instruction. These will be explored in the Workshops for Parishioners. • For the liturgical assembly there will be changes to many of the responses, common prayers, and acclamations during the Eucharist; • For the priest, it will involve a re-learning of almost every prayer of the Mass, both those proclaimed aloud and those recited silently. 11

12 Consequently … New settings of the Ordinary of the Mass (the unchanging parts of the Mass) are needed. The National Liturgy Office of the Canadian Conference of Catholic Bishops commissioned 3 composers to prepare new settings: Geoffrey Angeles, Winnipeg John Dawson, Toronto Michel Guimont, Ottawa • New translation and musical settings of the Ordinary of the Mass (the unchanging parts of the Mass) are needed. These include the Gloria (Glory to God) , the Sanctus (Holy, Holy), the Memorial Acclamations. • The National Liturgy Office of the Canadian Conference of Catholic Bishops has commissioned 3 composers to prepare new settings: Geoffrey Angeles, Winnipeg John Dawson, Toronto Michel Guimont, Ottawa • We are recommending that all parish learn the Angeles setting, so that we would have a common repetorie, especially for Diocesan Celebrations. ▸The Gloria uses a refrain, which will have the advantage of making it easier to learn, since the Gloria is not used in Advent, except for the June 19, December 8, the Immaculate Conception. Thus there will be little time to learn a whole Gloria for December 8 and for Christmas. The people can learn the refrain easier.

13 The Greeting: The Lord be with you. And with your spirit.
New Translation The Greeting: The Lord be with you. And with your spirit. The first example of the changes to the responses of the people. This will be the most dramatic change because it is used often throughout the Mass. Priest: The Lord be with you. People: And with your spirit. -Only a few languages do not use “Spirit.” (English, Dutch, Vietnamese and Portuguese (“He is with us.”) -French uses: “Et avec votre Esprit.” -LA specifically directed this response correspond to the Latin; -Whatever the original intent of the phrase, the loss to the tradition would be great. -The exchange certainly continues to have the sense that what the priest has wished to the assembly, the assembly wishes back to the priest. However, it more that just a greeting. The return to using the word “Spirit” is a reminder of the sacred character of this gathering, called by God in the name of Christ and by the power of the Holy Spirit. -Drawn from St. Paul’s Letters (scriptural); (2 Tim. 4.22; also Gal. 6.18, Phil. 4.23, Philemon 25) -Recognition of the Spirit’s action and presence in the assembly and in the priest. The most notable change will be the response: And with your spirit. Now we say: And also with you. While the first meaning of this dialogue between the priest and people is to acknowledge the presence of Christ among us as we gather in Christ’s name, mention of the Spirit is missing. The greetings of the Mass are taken from the greetings found in some of Saint Paul’s letters. In them Saint Paul acknowledges the active role of the Spirit in the forming the Christian community. It is the Holy Spirit who makes Christ present in the lives of each believer, as well as in the Body of Christ, the assembled Church. The word Spirit also refers to the unique role of the priest who stands in the place of Christ, the Head of the Church, who has received the Spirit of ordination. Thus the absence of the Holy Spirit in the 1974 English translation of the Mass is seen as a major omission. In addition, the change to this response also brings the English translation into conformity with the other languages groups that form the one, Catholic Church. This reminds us that the word catholic means universal. We are one Church formed by the one Spirit to believe in the one Lord. Therefore, we confess one faith in many languages. 13

14 New Translation The Orate fratres:
Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father. May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church. A second example is the Orate fratres: Priest: Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father. People: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church. Literal translation of the Latin. This does not mean that there are 2 sacrifices, rather it seeks to emphasis that there is only one sacrifice. Both priest and people are united in offering the one sacrifice of Christ. However, it does remind us that each person by Baptism also offers a sacrifice of their life with union with Christ.* As GIRM paragraph 5 states: “...[T]he nature of the ministerial priesthood also puts into its proper light another reality, which must indeed be highly regarded, namely, the royal priesthood of the faithful, whose spiritual sacrifice is brought to completeness through the ministry of the Bishop and the priests in union with the Sacrifice of Christ, the one and only Mediator.9 For the celebration of the Eucharist is an action of the whole Church.... For this people is the People of God, purchased by Christ’s Blood, gathered together by the Lord, nourished by his word. It is a people called to bring to God the prayers of the entire human family, a people giving thanks in Christ for the mystery of salvation by offering his Sacrifice. Finally, it is a people made one by sharing in the Communion of Christ’s Body and Blood. Though holy in its origin, this people nevertheless grows continually in holiness by its conscious, active, and fruitful participation in the mystery of the Eucharist. 14

15 Importance of Singing The Christian faithful who gather together as one to await the Lord’s coming are instructed by the Apostle Paul to sing together psalms, hymns, and spiritual songs (cf. Col 3:16). Singing is the sign of the heart’s joy (cf. Acts 2:46). Thus Saint Augustine says rightly, “Singing is for one who loves.” There is also the ancient proverb: “One who sings well prays twice.” GIRM 39 The General Instruction places much emphasis on the importance of singing in the Liturgy. This emphasis is renewed and strengthened in the newest edition as we will see in the following quotations from the General Instruction. We begin with paragraph 39, which reads: • “The Christian faithful who gather together as one to await the Lord’s coming are instructed by the Apostle Paul to sing together psalms, hymns, and spiritual songs (cf. Col 3:16). Singing is the sign of the heart’s joy (cf. Acts 2:46). Thus Saint Augustine says rightly, “Singing is for one who loves.” There is also the ancient proverb: ‘One who sings well prays twice.’” GIRM 39

16 Importance of Singing Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are of themselves meant to be sung, every care should be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and on holy days of obligation. GIRM 40 This thought is continued in paragraph 40: • “Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are of themselves meant to be sung, every care should be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and on holy days of obligation.” GIRM 40

17 Importance of Singing In the choosing of the parts actually to be sung, however, preference should be given to those that are of greater importance and especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together. GIRM 40 Paragraph 40 continues: • “In the choosing of the parts actually to be sung, however, preference should be given to those that are of greater importance and especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together.” GIRM 40

18 Parts “of greater importance”
Eucharistic acclamations: * Preface Dialogue - * Holy, Holy * Memorial acclamation * Doxology - Great Amen Word: Gospel Acclamation and Responsorial psalm Processional: Entrance Hymn and Communion Hymn Introductory: * Glory to God / * Penitential Act So what these parts of greater importance? They are: • The 3 Eucharistic acclamations: • Preface Dialogue - Holy, Holy; • Memorial acclamation; • Doxology - Great Amen • In the Liturgy of the Word: • Gospel Acclamation ; • Responsorial psalm • Hymns for the Processions: • Entrance Hymn; • Communion Hymn • In the Introductory Rite: • Glory to God; • Penitential Act

19 Chants It is not permitted to substitute other chants for those found in the Order of Mass, such as at the Agnus Dei. GIRM 366 All other things being equal, Gregorian chant holds pride of place because it is proper to the Roman Liturgy. Other types of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful. GIRM 41 • “It is not permitted to substitute other chants for those found in the Order of Mass, such as at the Agnus Dei.” GIRM 366 • “All other things being equal, Gregorian chant holds pride of place because it is proper to the Roman Liturgy. Other types of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.” GIRM 41

20 Liturgy of the Eucharist
Primary Musical Elements Preface Dialogue – Sanctus Memorial Acclamation – Doxology – Amen Communion Hymn Secondary Musical Element Lamb of God (Fraction Rite) The Lord’s Prayer Liturgy of the Eucharist Primary Musical Elements Preface Dialogue – Sanctus Memorial Acclamation – Doxology – Amen Communion Hymn Secondary Musical Element Lamb of God (Fraction Rite) The Lord’s Prayer

21 Preface Dialogue Priest: The Lord be with you.
the Preface Dialogue (ICEL Chant) The Lord be with you. And with your spirit Lift up your hearts. We lift them up to the Lord. Let us give thanks to the Lord our God. It is right and just.

22 Holy, Holy (Sanctus) Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Print Version of the Music for the Holy, Holy (Sanctus) Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. There is one change in the Sanctus: “God of power and might” becomes “God of hosts,” to retain the sense of : -our joining the everlasting praise of the angels; -our praise on earth being one with the praise of heaven; *“Sabboath” is not a quality of God, but more a description of his role as Commander or Master of the heavenly hosts of angels. *Based on Scripture (Isa. 6:3, and even Rev. 4:8.)

23 Holy Isaiah 6.1-6 “God of hosts” Psalm 118.26 Closes the Preface
Moves to prayer Scriptural basis of the Holy Holy • Isaiah and Psalm • “God of hosts” • Closes the Preface • Moves to prayer

24 Holy, Holy Angeles Sheet Music

25 Memorial Acclamation Priest: The mystery of faith.
A – We proclaim your death, O Lord, and profess your Resurrection until you come again. B – When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again. C– Save us, Saviour of the world, for by your Cross and Resurrection, you have set us free. • Priest: The mystery of faith. A – We proclaim your death, O Lord, and profess your Resurrection until you come again. B – When we eat this Bread and drink this Cup, we proclaim your death, O Lord, C– Save us, Saviour of the world, for by your Cross and Resurrection, you have set us free.

26 Memorial acclamations
Angeles Setting

27 Doxology Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honour is yours, for ever and ever. Amen. Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honour is yours, for ever and ever. Amen.

28 Doxology • returns to the principle element of the Eucharistic prayer: PRAISE OF GOD; points out clearly to whom we pray; • sums up who makes the sacrifice of praise, and how; • Climax of the Eucharistic Prayer.

29

30 Breaking of Bread Lamb of God
The supplication Agnus Dei, is, as a rule, sung by the choir or cantor with the congregation responding; or it is, at least, recited aloud. This invocation accompanies the fraction and, for this reason, may be repeated as many times as necessary until the rite has reached its conclusion, the last time ending with the words dona nobis pacem (grant us peace). GIRM 83 Lamb of God • The supplication Agnus Dei, is, as a rule, sung by the choir or cantor with the congregation responding; or it is, at least, recited aloud. This invocation accompanies the fraction and, for this reason, may be repeated as many times as necessary until the rite has reached its conclusion, the last time ending with the words dona nobis pacem (grant us peace). GIRM 83

31 Primary Musical Elements Secondary Musical Element
Liturgy of the Word Primary Musical Elements Gospel Acclamation and Responsorial Psalm Secondary Musical Element Sung Response to Intercessions Creed Liturgy of the Word Primary Musical Elements Gospel Acclamation and Responsorial Psalm Secondary Musical Element Sung Response to Intercessions Creed

32 Liturgy of the Word .…The Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. … For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word. By their silence and singing the people make God’s word their own… GIRM 55 • .…The Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. … For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word. By their silence and singing the people make God’s word their own… GIRM 55

33 Meditation and Response
The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. GIRM 56 • The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. GIRM 56

34 Responsorial Psalm .…The Responsorial Psalm…is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God. The responsorial Psalm should correspond to each reading… It is preferable that the responsorial Psalm be sung, at least as far as the people’s response is concerned. Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo or another suitable place. GIRM 61 • .…The Responsorial Psalm…is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God. • The responsorial Psalm should correspond to each reading… • It is preferable that the responsorial Psalm be sung, at least as far as the people’s response is concerned. Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo or another suitable place. GIRM 61

35 Gospel Acclamation An acclamation of this kind constitutes a rite or act in itself, by which the assembly of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and professes their faith by means of the chant. It is sung by all while standing and is led by the choir or a cantor, being repeated if this is appropriate. The verse, however, is sung either by the choir or by the cantor. GIRM 62 • It is sung by all while standing and is led by the choir or a cantor, being repeated if this is appropriate. The verse, however, is sung either by the choir or by the cantor. GIRM 62

36 Alleluia! - Praise the Lord!
Our third liturgical language: Hebrew – “Praise God” No question of translation! Rite that stands by itself To accompany the procession with the Book of the Gospels. • Our third liturgical language: Hebrew – “Praise God” • No question of translation! • Rite that stands by itself • To accompany the procession with the Book of the Gospels.

37 Prayer of the Faithful The people …give expression to their prayer either by an invocation said together after each intention or by praying in silence. GIRM 71 • The people …give expression to their prayer either by an invocation said together after each intention or by praying in silence. GIRM 71 * Possibility of a sung response that is seasonal.

38 Primary Musical Elements Secondary Musical Element
Processions Primary Musical Elements Entrance Procession and Hymn Communion Procession and Hymn Gospel Procession and Acclamation Secondary Musical Element Presentation of Gifts and Hymn (Offertory Chant) Primary Musical Elements of Processions Entrance Procession and Hymn Communion Procession and Hymn Gospel Procession and Acclamation Secondary Musical Element Presentation of Gifts and Hymn (Offertory Chant)

39 Entrance Hymn … The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers. GIRM 47 • … The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers. GIRM 47

40 Entrance Hymn First corporate act of worship of God;
Well-known by people; Possess a strong rhythm, not meditative; Normally sing all verses; Psalm with a refrain or antiphon may be used; Accompanies a procession. • First corporate act of worship of God; • Well-known by people; • Possess a strong rhythm, not meditative; • Normally sing all verses; • Psalm with a refrain or antiphon may be used; • Accompanies a procession.

41 Communion Hymn While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is to express the communicants’ union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the “communitarian” nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful. Care should be taken that singers, too, can receive Communion with ease. GIRM 86 • While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is to express the communicants’ union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the “communitarian” nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful. • Care should be taken that singers, too, can receive Communion with ease. GIRM 86

42 Communion Hymn Text should deepen within us the meaning and joy of Communion in the Lord and our sharing in the mystery of the Lord’s death and resurrection, (suited to the sacred action of Communion); Words of praise and thanksgiving or eucharistic texts from Scripture are most fitting; Hymns or Psalms with a refrain are most appropriate for a procession; Hymns for Benediction or to Mary and saints not appropriate at this time. • Text should deepen within us the meaning and joy of Communion in the Lord and our sharing in the mystery of the Lord’s death and resurrection, (suited to the sacred action of Communion); • Words of praise and thanksgiving or eucharistic texts from Scripture are most fitting; • Hymns or Psalms with a refrain are most appropriate for a procession; • Hymns for Benediction or to Mary and saints not appropriate at this time.

43 Preparation of Offerings
The procession bringing the gifts is accompanied by the Offertory chant (cf. above, no. 37b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance chant (cf. above, no. 48). Singing may always accompany the rite at the offertory, even when there is no procession with the gifts. GIRM 74 • The procession bringing the gifts is accompanied by the Offertory chant (cf. above, no. 37b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance chant (cf. above, no. 48). Singing may always accompany the rite at the offertory, even when there is no procession with the gifts. GIRM 74

44 Preparation of Offerings
A seasonal hymn or psalm may be used; Instrumental music may be played; Choir alone may sing a hymn or motet; Music ends when the priest washes his hands. • A seasonal hymn or psalm may be used; • Instrumental music may be played; • Choir alone may sing a hymn or motet; • Music ends when the priest washes his hands.

45 Choice of Chants - Hymns
In the dioceses of Canada, the options for the … chant are as follows: (1) the antiphon and psalm from the Graduale Romanum or the Graduale Simplex; (2) a suitable song taken from any edition of both hymnals Catholic Book of Worship or D’une même voix; (3) a liturgical song that is suited to the sacred action, the day, or the season, and that is approved by the Conference of Bishops or the diocesan Bishop. GIRM 48, 74, 87 (Cdn edition) The GIRM in certain places allows for the Conference of Bishops to make adaptations. The choice of hymns or chant to be sung is one of those. • In the dioceses of Canada, the options for the … chant are as follows: (1) the antiphon and psalm from the Graduale Romanum or the Graduale Simplex; (2) a suitable song taken from any edition of both hymnals Catholic Book of Worship or D’une même voix; (3) a liturgical song that is suited to the sacred action, the day, or the season, and that is approved by the Conference of Bishops or the diocesan Bishop. GIRM 48, 74, 87 (Cdn edition)

46 Primary Musical Element Secondary Musical Elements
Introductory Rite Primary Musical Element Entrance Hymn Collect Prayer Secondary Musical Elements Glory to God Penitential Act – Kyrie (Lord, have mercy) Introductory Rite Primary Musical Element Entrance Hymn Collect Prayer Secondary Musical Elements Glory to God Penitential Act – Kyrie (Lord, have mercy)

47 The Penitential Act Three forms:
I confess (spoken) + Kyrie Have mercy on us … + Kyrie Invocations + Kyrie eleison /Lord, have mercy Rite of Blessing and Sprinkling of Holy Water may be used in place of the Penitential Act. • Three forms: • I confess (spoken) + Kyrie • Have mercy on us … + Kyrie • Invocations + Kyrie eleison /Lord, have mercy • Rite of Blessing and Sprinkling of Holy Water may be used in place of the Penitential Act.

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49 Kyrie eleison Greek (our second liturgical language)
Based on frequent OT invitation, “Give thanks to the Lord, his steadfast love [mercy, compassion] endures forever” Simultaneously a cry of praise, awe and thanksgiving and a petition for mercy: not a listing of sins. “The experience of mercy enables people to be disciples.” Marie-Eloise Rosenblatt, RSM • Greek (our second liturgical language) • Based on frequent OT invitation, “Give thanks to the Lord, his steadfast love [mercy, compassion] endures forever” • Simultaneously a cry of praise, awe and thanksgiving and a petition for mercy: not a listing of sins. • “The experience of mercy enables people to be disciples.” Marie-Eloise Rosenblatt, RSM

50 Gloria LATIN TEXT Gloria in excelsis Deo
CURRENT TEXT Glory to God in the highest, And peace to his people on earth. Lord God, heavenly King, Almighty God and Father, We worship you, We give you thanks, We praise you for your glory. Lord God, Lamb of God, you take away the sin of the world: have mercy on us; You are seated at the right hand of the Father: receive our prayer. LATIN TEXT Gloria in excelsis Deo Et in terra pax hominibus bonae voluntatis. Laudamus te. Benedicamus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam, Domine Deus, Rex caelestis, Deus Pater omnipotens. *** Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis. TRANSLATION Glory to God in the highest and on earth peace to people of good will. We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, God almighty Father. Lord God, Lamb of God, son of the Father, you take away the sins of the world, have mercy on us. You take away the sins of the world, receive our prayer. You are seated at the right hand of the Father, have mercy on us.

51 Glory to God The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. Taken from the infancy narrative of Luke’s gospel; our original praise and worship hymn: reminds us that liturgy is about praising God: corporate blends transcendent and immanent; • The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. • Taken from the infancy narrative of Luke’s gospel; • our original praise and worship hymn: • reminds us that liturgy is about praising God: • corporate • blends transcendent and immanent;

52 The Gloria The text of this hymn may not be replaced by any other text. The Gloria …is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. GIRM 53 • The text of this hymn may not be replaced by any other text. GIRM 366. • “The Gloria …is sung either by everyone together, or by the people alternately with the choir, or by the choir alone.” GIRM 53

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54 Secondary Musical Elements
Concluding Rite Secondary Musical Elements Blessing – Dismissal Recessional Hymn The Concluding Rite: There are no primary Musical element in the Concluding rite, But the Secondary Musical Elements that can be sung are: the Blessing – Dismissal and the Recessional Hymn.

55 Recessional Hymn Music accompanies the procession;
In the Roman Rite usually not a sung hymn or psalm; In North America, customary to sing; Texts that speak of the Church’s mission are especially suitable; Maybe a hymn of praise and thanksgiving or seasonal; Shorter hymns work better at this point. • Music accompanies the procession; • In the Roman Rite usually not a sung hymn or psalm; In the Roman Rite there traditionally there was no hymn or chant at the end of Mass. The tradition was for a choral piece, or more commonly, an organ or instrumental piece. A Concluding Hymn started when 4 English hymns were added to the Latin Mass. The hymns were placed in what was called the “soft” parts of the Mass, that is, where they did not disturb the Latin texts. • In North American it has now become the tradition to have a recessional hymn. • Texts that speak of the Church’s mission are especially suitable; • Maybe a hymn of praise and thanksgiving or seasonal; • Shorter hymns work better at this point.

56 Summary From 1st Sunday of Advent only the new translation and musical settings of the Mass (Order of Mass) is to be used: Glory to God Preface Dialogue and Holy Memorial Acclamation “Christ has died….” is not longer used; Music from the former translation not to be used. • From 1st Sunday of Advent only the new translation and musical settings of the Mass (Order of Mass) is to be used: • Glory to God • Preface Dialogue and Holy • Memorial Acclamation • “Christ has died….” is not longer used; • Music from the former translation not to be used.

57 Summary Silence to be observed after First Reading before the Psalm begins; Only an approved setting of the Psalm to be used-- no paraphrases or hymns to be used; “Lamb of God” is the only permitted invocation to be used in the Agnus Dei; Hymn during the Communion procession must be about the mystery we are celebrating. • Silence to be observed after First Reading before the Psalm begins; • Only an approved setting of the Psalm to be used--no paraphrases or hymns to be used; • “Lamb of God” is the only permitted invocation to be used in the Agnus Dei; • Hymn during the Communion procession must be about the mystery we are celebrating.

58 Resources New Order of Mass,
3 Mass settings and eucharistic acclamations, New responses; 40 new hymns; Pew Edition-Bulk: price $6.00 Celebrate in Song (Pew Edition): • New Order of Mass, • 3 Mass settings and eucharistic acclamations, • New responses; • 40 new hymns; • Pew Edition-Bulk: price $6.00 1) Do not buy this book if you only want the People’s Text of the Mass and you already have a missalette in the pews. 2) Buy this Book if you -do not have a missalette in the pews; -want the people to have the music for the Mass settings; -want the 40 new hymns contained in it.

59 Resources New Order of Mass,
3 Mass settings and eucharistic acclamations, New responses; 40 new hymns; DVD format Accompaniment edition on DVD [$35.00] Celebrate in Song, (Instrumental Edition) • New Order of Mass, • 3 Mass settings and eucharistic acclamations, • New responses; • 40 new hymns; • Accompaniment edition on DVD [$35.00] Notes: 1) This is not a book but a DVD; 2) From the DVD you yourself print what you want -organ accompaniment -guitar accompaniment -STAB sheet music -Melody line only

60 Resources Guidelines for Music in the Liturgy
The Companion provides approved guidelines on music in the liturgy, in the Sunday Eucharist, throughout the liturgical year, and in the celebration of sacraments and other rites. Informative margin notes expand on the guidelines and offer helpful outlines and examples. The book also includes over 60 pages of suggested hymns for Sundays and solemnities, and offers a uniquely Canadian perspective on the selection principles underlying our national hymnal. Guidelines for Music in the Liturgy The Companion provides approved guidelines on music in the liturgy, in the Sunday Eucharist, throughout the liturgical year, and in the celebration of sacraments and other rites. Informative margin notes expand on the guidelines and offer helpful outlines and examples. The book also includes over 60 pages of suggested hymns for Sundays and solemnities, and offers a uniquely Canadian perspective on the selection principles underlying our national hymnal. Notes: It is more than “A Companion to the Catholic Book of Worship III”

61 2nd Edition Written by Paul Turner, a priest of the diocese of Kansas City-St. Joseph, this booklet provides a brief yet deep explanation of how and why the prayers and responses of the Mass are changing.  It will help you understand these new words so that you will be able to participate at Mass. US price is $1.25