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Gregorian Chant, a Textbook for Seminaries, Novitiates And ^» «»»» * » » » 3 » Please handle this volume with care. The University of Connecticut Libraries, Storrs Music MT K6 C-7 MUSIC LIBRARY UNIVERSITY OF CONNECTICUT §TQRRS, CONNECTICUT MUSIC LIBRARY UNIVERSITY OF CONNECTICUT 8T0RRS, CONNECTICUT Digitized by the Internet Archive in 2013 http://archive.org/details/gregorianchantteOOklar GREGORIAN CHANT GREGORIAN CHANT A TEXTBOOK FOR SEMINARIES, NOVITIATES AND SECONDARY SCHOOLS MUSIC LIBRARY CUI ONWER^OFCON CONHECTICUIS STORRS. by REV. ANDREW F. KLARMANN Teacher of Music Cathedral College, Brooklyn, N. Y. Published by GREGORIAN INSTITUTE OF AMERICA TOLEDO, OHIO Imprimatur *MOST REV. THOMAS E. MOLLOY, S.T.D. ~* Bishop of Brooklyn * i Nihil Obstat REV. JOHN F. DONOVAN^ Censor Ltbrorum JANUARY 27, 1945 Desclee and Company of Tournai, Belgium, has granted permission to the author to use the rhythmic marks in this textbook. Copyright, 1945, by Gregorian Institute printed in u.s.a. all rights reserved Dedicated to MOST REVEREND THOMAS E. MOLLOY Bishop of Brooklyn FOREWORD In the following pages Father Klarmann presents a clear, orderly, systematic treatment of liturgical chant. At the very beginning of his treatise he provides an explanation of certain fundamental terms, such as notation, signs, rhythm, chant structure, etc., which is very serviceable in preparing the reader for the fuller development of the general theme in the sub- sequent chapters of this book. With the same thought and purpose the author more particu- larly gives an early definition of the chief subject of discussion, namely, chant, which he defines, in the usually accepted sense, as liturgical music in the form of plain song, which is monophonic, unaccompanied and free in rhythm. Very interestingly also chant structure is explained. The author then proceeds to record the his- torical development of chant at least in its salient features. It is readily understood of course that the Infant Church could not promote a notable advancement in liturgical music during the period of ruthless persecution. And still it seems quite certain that even in the catacombs hymns were used in connection with religious worship. Tertullian and later Eusebius, Augustine and Jerome more- over give testimony regarding the traditional custom of the Church in sponsoring antiphonal and responsorial chant as well as the sing- ing of hymns in relation to sacred service. After the period of early trial and tribulation the Church was free to foster a definite type of liturgical chant which in content, form and spirit would be appropriate particularly in praising and glorifying God. And the Church, as history convincingly testifies, took full advantage of this opportunity. A word of special tribute for this progress in the development of chant is due to St. Ambrose who contributed so substantially to the realization of the aim of the Church in this regard by systema- tizing and establishing within his own Diocese of Milan what is known as the Ambrosian Chant. Later Pope Celestine introduced Ambrosian Chant to Rome. We know, moreover, that during the fourth century the Papal Choir was established as well as the Schola Lectorum in which boys destined for the Papal Choir were taught the chanting of the les- sons of the Mass. Notwithstanding the prominence and importance which chant thus attained in liturgical service it gradually began to acquire very objectionable features. In his book entitled: "Church Music— Its Origin and Different Forms " Janssens refers to this unsatisfactory iii change in these words: ''People did not relish the chant, and music, substituted to please them, degenerated into worldly, light and frivolous songs which evoked the bulls of popes and the decrees of councils." To Pope Gregory the Great a fairly reliable and constant tra- dition, as the author of this book indicates, ascribes the necessary and authoritative standardization of the Roman Chant. Pope Pius XI made impressive reference to this fact when he wrote: "It was in the Lateran Palace that Gregory the Great, having made his famous collection of the traditional treasures of plain song, editing them with additions of his own, wisely founded his great Schola in order to perpetuate a true interpretation of the liturgical chant." (Divini Cultus sanctitatem. Dec. 20, 1928.) Father Klarmann also alludes to the fact that during succeeding centuries the norms, earlier established in, this matter, were either forgotten or disregarded and musicians again changed the chant to satisfy popular taste and to provide more entertaining melodies. The Council of Trent consequently expressed a strong protest against the custom of using secular themes in the composition of sacred music and also against the practice of sacrificing the test for melodic effect. Later still corrective measures were necessary and in this regard we may note that Father Klarmann gives deserved recognition to the Benedictine monks of Solesmes, who, towards the end of the nineteenth century, started a movement to restore the simplicity, purity and reverence of the chant. It is perhaps useful to recall that Pope Pius X declared the Solesmes version of the chant to be the official version and it is ap- propriate also I am sure to point out that schools of liturgical music immediately sprung up in various dioceses to promote systematically the reform in church music thus decreed. Pope Pius XI stressed the requirements of the Motu Proprio of Pius X and exhorted the clergy and laity to restore approved liturgical music to churches. Now the question may arise why does the Church establish her own form of music and insist upon its conformity to certain norms? The reason undoubtedly is that the chant is associated with, re- ligious functions and more particularly with the Mass, the center of Catholic worship, and therefore the chant must be in conformity with the place, time and purpose of Divine worship. It should be therefore sacred and not profane music. Then again true religious music is but an exalted prayer—an exultant expression of religious feeling. In making this observation there is suggested at once an appropriate quotation from St. Paul: "Speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord." (Eph. V: 19.) iv And in further reference to the prayerful function of liturgical chant Sister Mary Gael, of Marygrove College, very pertinently and piously observes: "It is not difficult to understand how the simple flow of pure melody carrying words of the sacred text can speak to the soul of God and then lead the soul to speak to God in prayer." Sometimes perhaps the impression might be developed that the church chant represents a type of inferior music at least in com- parison with secular musical compositions. In dealing with such an unfortunate and incorrect impression it might be well to quote Professor Willi Apel, of Harvard Univer- sity, who, in his Dictionary of Music, published in 1944, remarks: "Whereas formerly musicians looked disdainfully on Gregorian chant, particularly because it 'lacks' harmony, it is now becoming more and more fully recognized as an unsurpassed treasure of purely n Iodic music. In particular, its freely flowing rhythm, far from being chaotic, shows subtleties of structure and organization which are doubtless superior to the comparatively platitudinous devices of rhythm in harmonized music, with its meter, measures, beats, regular phrases, etc." Then again competent musicians have admitted the superior quality and in fact the supreme excellence of church chant. I refer to such capable critics as Witt. Gevaert, Halevy, Mozart, Berlioz. {Catholic Encyclopedia.) Halevy, for instance, observes: "The chant is the most beautiful religious melody that exists on earth." Then there is Mozart's statement, that he would gladly exchange all his music for the fame of having composed the Gregorian Preface. In view therefore of its use in religious worship; of its formal approval by the Church and of its inherent simplicity, purity and excellence we may readily agree that Father Klarmann has ren- dered a highly meritorious service in trying to promote a truer understanding, deeper appreciation and more extensive use of Gregorian Chant. THOMAS E. MOLLOY, Bishop of Brooklyn Brooklyn, New York June 25, 1945 INTRODUCTION If we were to adopt the medieval style of designating this book, we might entitle it "A Practical Commentary on all the Features of Gregorian Chant, with Special Attention Given to the Principles of Rhythm as Proposed and Formulated by the Monks of Solesmes." Using this modern method of introduction, however, we state that this is a textbook containing all the features of the chant, explained in such a way that a person with little or no musical training could acquire sufficient knowledge of the subject to be able to sing the chant with correctness, propriety and beauty. This book is intended, therefore, for those in seminaries, novitiates, secondary schools and other institutions of learning whose curriculum includes a study of the chant, as well as for choirmasters, their singers and for all others who may be interested in this branch of musical art. A cursory examination of the Table of Contents or of the book itself will reveal that it is divided into three parts. The first three chapters of Part I are a technical explanation of the signs and figures of the chant as they appear in print, and of the means by which long notes are designated. The following nine chapters deal with the theory of rhythm, its analysis, its purpose and the method by which this purpose is achieved. Illustrations are taken, for the most part, from the Requiem Mass and the Ordinary. Chapters IV to XII follow in logical order and it is suggested that they be studied or read to best advantage in the sequence in which they appear. The remaining two chapters of Part I present incidental, but none the less important, reflections on the chant.
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