Ambrosian Chant
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SACRED MUSIC Fall 2003 Volume 130 No.3
SACRED MUSIC Fall 2003 Volume 130 No.3 - ...... ~ . _0- -~'f'. ........ --. -, -. -~- . Aerial View. St. Peter's and Piazza, Rome Renaissance-Baroque. 1506-1668. Chief Architects: Bramante, Michelangelo, Maderna, Bernini SACRED MUSIC Volume 130, Number 3, Fall 2003 FROM THE EDITOR 3 THE CHANTS OF THE PROPRIUM MISSAE versus ALIUS CANTUS APTUS 5 Professor Laszlo Dobszay REVIEWS 27 OPEN FORUM 28 NEWS 28 CONTRIBUTORS 32 SACRED MUSIC Continuation of Caecilia, published by the Society of St. Caecilia since 1874, and The Catholic Choirmaster, published by the Society of St. Gregory of America since 1915. Published quarterly by the Church Music Association of America. Office of Publication: 134 Christendom Drive, Front Royal, VA 22630-5103. E-mail: [email protected] Editorial Assistant: Christine Collins News: Kurt Poterack Music for Review: Calvert Shenk, Sacred Heart Major Seminary, 2701 West Chicago Blvd., Detroit, MI 48206 Susan Treacy, Dept. of Music, Franciscan University, Steubenville, OH 43952-6701 Membership, Circulation and Advertising: P.O. Box 960, Front Royal, VA 22630 CHURCH MUSIC ASSOCIATION OF AMERICA Officers and Board of Directors President Father Robert Skeris Vice- President Father Robert Pasley General Secretary Rosemary Reninger Treasurer Vincent Sly Directors Rev. Ralph S. March, S.O. Cist. Kurt Poterack Father Robert Pasley Paul F. Salumunovich Rosemary Reninger Brian Franck Rev. Robert A. Skeris Calvert Shenk Susan Treacy Ralph Stewart Monsignor Richard Schuler Vincent Sly Stephen Becker Membership in the Church Music Association of America includes a subscription to SACRED MUSIC. Membership is $30.00 annually; student membership is $15.00 annually. Single copies are $7.50. Send applications and changes of address to SACRED MUSIC, P.O. -
Gregorian Chant
GREGORIAN CHANT GREGORIAN CHANT A TEXTBOOK FOR SEMINARIES, NOVITIATES AND SECONDARY SCHOOLS by REV. ANDREW F. KLARMANN Published by GREGORIAN INSTITUTE OF AMERICA TOLEDO, OHIO Imprimatur *MOST REV. THOMAS E. MOLLOY, S.T.D. Bishop of Brooklyn Nihil Obstat REV. JOHN F. DONOVAN Censor Librorum 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. -
The African Rite
250 THE JOURNAL OF THEOLOGICAL STUDIES THE AFRICAN RITE. IT seems to be an accepted opinion with many ritualists that the African Liturgy and other services were akin to those of the Roman rite rather than to the Gallican or Mozarabic services; I need cite only Le Brun (Exposition de la Messe), Palmer ( Ongines Liturgicae), M one (Lateinische und griechz"sche Messen), Mgr Duchesne (On"gines du Culte chr!tien), and Mr C. Atchley (Ordo Romanus Pn"mus). And yet it appears to me that the point has been very inadequately argued. I had hoped for a full discussion of the subject in Dom Cabrol's Dictionnaire d'Archlologie chrltzenne et de Lz"turgze, and I must confess to a feeling of disappointment at finding that the learned author of the articles on Afn"que (Liturgic d') considers that the time is not yet ripe for a settlement of the question. Before applying ourselves to the point at issue it will be necessary to have a clear idea as to what we mean by an ancient rite or liturgy. 'Ve must form some conception of the actual condition of the services as they were used at the time when they flourished, and as they appeared to those who used them. Any conception that we may form will doubtless be imperfect and possibly even partially erroneous (at least in some details); but we cannot advance a step without drawing upon the 'scientific imagination ' so far as to frame a working hypothesis. The first point to be noticed is that there was no conscious division of the worship of Christendom into .different rites. -
The Ambrosian Rite
Tridentine Community News June 18, 2017 – External Solemnity of Corpus Christi The Ambrosian Rite In both the Masses and the Vespers offered at the conference, there were elements shared with the Byzantine Rite: There were Disclaimer: These are the author’s initial reactions to his first several instances of Kyrie, eleison chanted back and forth. There experience of the Ambrosian Rite Mass and are not meant to be were Dóminus vobíscum’s at unexpected points, such as before authoritative descriptions of the rite. antiphons. Unlike its restrained handling in the Tridentine Mass, the thurible – without a lid – is swung around in an expansive This year’s Sacra Liturgía conference was held in Milan, Italy circular motion, almost like a lasso. June 6-9. As always, it was an informative and uplifting experience. One feels intimately connected to the worldwide Latin Only four priests in the Archdiocese of Milan are familiar with the Mass movement at such an event, being part of an international Traditional Ambrosian Rite. As a result, that version is only crowd with likeminded interests. offered in two locations. Vatican Congregation of Divine Worship Prefect Cardinal Robert The Modern Ambrosian Rite shares many of the characteristics of Sarah once again delivered the keynote address, in which he the traditional version, though the celebrant may face the people. reiterated his recommendation from last year for priests to This rite is the norm in most parishes in Milan. In the Modern celebrate the Ordinary Form of Holy Mass ad oriéntem. This year Ambrosian Mass offered at the conference in the Basilica of St. -
Ambrose's Ambroses
The Great Doctor of the Church had been imparting his blessing AMBROSE’S AMBROSES to passersby since 1895 when the Rev. Edmund Hayes, the pastor of St. Patrick’s Parish in Imogene, Iowa donated the statue. It was Welcome to “Ambrose’s Ambroses,” a self-guided tour of our placed on a pedestal donated by Fr. James Davis who would later campus’s images of its patron saint. Fr. George McDaniel, become Bishop of Davenport and for whom Davis Hall is named. Professor Emeritus of the SAU History Department and author of The statue showed Ambrose with a book in his left hand and holding “A Great and Lasting Beginning: The First 125 Years of St. Ambrose a crozier in his right hand. He was wearing a cope and his miter University” (2006) has provided eloquent historical narratives which were painted a darker color but since no color photograph ex- to offer here a short campus history through these unique monu- ists we don’t know what color it was. The face was heavily bearded ments. This project was created along with the Morrissey Gallery and had a benign, pastoral look. The Catholic Messenger described exhibition “An Iconic Ambrosian: Fr. Edward Catich” (March/ it “a masterpiece of art.” April 2018) for the international conference, “Ambrose of Milan: (Re-) Constructing Community” (April 6-8, 2018) held on the SAU By the mid-1930s it became impossible for St. Ambrose to impart campus and hosted by the Academy for the Study of Saint Ambrose his blessings on passersby because his right hand had mysteriously of Milan (ASSAM). -
CHAPTER III the Development of Ecclesiastical Chant from the Beginnings Which Have Been So Far Described Was Completed in the Gr
CHAPTER III A GENERAL SURVEY OF THE DEVELOPMENT OF THE LITURGY AND OF THE LITURGICAL CHANT IN THE MIDDLE AGES. x The development of Ecclesiastical Chant from the beginnings which have been so far described was completed in the Greek and Latin Churches in different ways. Yet until the Great Schism (about 1o5o) there were influences on the Latin Liturgy from the Greek, i.e. the Byzantine, which were not without musical results. The question how much the Latin Liturgies in their oldest forms are on the whole indebted to the Greek has not yet received comparative investigation. There are two facts to be especially borne in mind with respect to this : first, until the end of the 3rd century the liturgical language in Rome was Greek, and Latin was only secondarily thus used. S. Paul wrote his Epistle to the Romans in Greek, not in Latin, and all the religious documents preserved to us from early Christian Rome are written in the Greek language. Accordingly at first the Liturgy at Rome was performed in Greek, and thus they sang in Greek. Secondly, the first and most complete development of the liturgical chant took place, as we know, in the countries of the East; it was from thence that the alternate chant of the psalms and the antiphons penetrated to the West, into Italy, Gaul and Spain; and the hymns also. Many roots therefore of the liturgical chant of th~ West extend to the East, to Jerusalem, Antioch, Alexandria and Constantinople. I The sources for the material which occupies the following chapter on the history of the Liturgy in the Middle Ages are the following : the Ordines Romam·, the old Roman books of ceremonial (printed in Patr. -
Issue 24 - September 2019
ARCHDIOCESE OF PORTLAND IN OREGON Divine Worship Newsletter Polish Chapel, National Shrine, DC ISSUE 24 - SEPTEMBER 2019 Welcome to the twenty fourth Monthly Newsletter of the Office of Divine Worship of the Archdiocese of Portland in Oregon. We hope to provide news with regard to liturgical topics and events of interest to those in the Archdiocese who have a pastoral role that involves the Sacred Liturgy. The hope is that the priests of the Archdiocese will take a glance at this newsletter and share it with those in their parishes that are involved or interested in the Sacred Liturgy. This Newsletter is now available through Apple Books and always available in pdf format on the Archdiocesan website. It will also be included in the weekly priests’ mailing. If you would like to be emailed a copy of this newsletter as soon as it is published please send your email address to Anne Marie Van Dyke at [email protected]. Just put DWNL in the subject field and we will add you to the mailing list. All past issues of the DWNL are available on the Divine Worship Webpage and from Apple Books. An index of all the articles in past issues is also available on our webpage. The answer to last month’s competition was: The Church of the Gesu, Rome - the first correct answer was submitted by John Miller of Our Lady of Loreto Parish in Foxfield, CO. If you have a topic that you would like to see explained or addressed in this newsletter please feel free to email this office and we will try to answer your questions and address topics that interest you and others who are concerned with Sacred Liturgy in the Archdiocese. -
Liturgical Diversity in the Catholic Church
Liturgical Diversity in the Catholic Church At the Basilica of Saints Peter and Paul, we regularly celebrate two forms of the Roman rite, known as the ordinary (or modern) and the extraordinary (or ancient) forms. Beyond the Roman rite, there are other authentic liturgical rites in the Catholic Church. Here are some excerpts from the Catechism of the Catholic Church that validate the diversity in form of the Sacred Liturgy. 1200 From the first community of Jerusalem until the parousia, it is the same Paschal mystery that the Churches of God, faithful to the apostolic faith, celebrate in every place. The mystery celebrated in the liturgy is one, but the forms of its celebration are diverse. 1201 The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition. The history of the blossoming and development of these rites witnesses to a remarkable complementarity. When the Churches lived their respective liturgical traditions in the communion of the faith and the sacraments of the faith, they enriched one another and grew in fidelity to Tradition and to the common mission of the whole Church.[66] 1202 The diverse liturgical traditions have arisen by very reason of the Church's mission. Churches of the same geographical and cultural area came to celebrate the mystery of Christ through particular expressions characterized by the culture: in the tradition of the "deposit of faith,"[67] in liturgical symbolism, in the organization of fraternal communion, in the theological understanding of the mysteries, and in various forms of holiness. -
Ecclesia Dei Michael Davies Has Now Forwarded Us the Presentations Which Are So Far Available and Which Were Made at the Ergife Hotel on Sat
10th Anniversary Celebrations of Ecclesia Dei Michael Davies has now forwarded us the presentations which are so far available and which were made at the Ergife Hotel on Sat. 24th Oct./98 to some 3000 Traditional Catholics. As an introductory comment on the ecclesiastical talks from the Pope and Cardinal Ratzinger in Rome for the anniversary, Michael Davies writes: " ... When interviewed by our national Catholic weekly The Catholic Herald, I said that [Cardinal Ratzinger's talk at the conference] was the most important statement on the Mass since the promulgation of the 1970 Missal -- and I meant it. You will be amused to know that the reporter then asked "What exactly is the 1970 Missal?" "The Pope's address was very positive when read within the context of Roman politics which very few in the USA understand ... The two key points are that the Pope did not in any way attempt to lecture us or to suggest that we should accept the liturgical reform. He treated all Catholics as equals, referred to legitimate diversity and sensibilities worthy of respect, urged all Catholics to proclaim the Gospel together, and asked the bishops to have "renewed attention to the faithful who are attached to the old rite." The very fact that we were granted an audience was a triumph, and the discourse was far more positive than I had dared to hope. The influentional French daily, _Le Figaro_, described the discourse as "encouraging for traditionalists". A lecture given at the Ergife Palace Hotel, Rome on Saturday 24th October 1998, to an audience of some 3000 traditional Catholics. -
SHORT HISTORY of the ROMAN MASS by Michael Davies
SHORT HISTORY OF THE ROMAN MASS by Michael Davies Table of Contents: Gradual Development of Ceremonies The End of Persecutions The Gallican Rite The Origins of the Roman Rite and its Liturgical Books The Canon of the Mass Dates from the 4th Century The Reform of St. Gregory the Great Eastern and Gallican Additions to the Roman Rite A Sacred Heritage Since the 6th Century The Reform of Pope St. Pius V Not a New Mass Revisions after 1570 Our Ancient Liturgical Heritage GRADUAL DEVELOPMENT OF CEREMONIES Although there was considerable liturgical uniformity in the first two centuries there was not absolute uniformity. Liturgical books were certainly being used by the middle of the 4th century, and possibly before the end of the third, but the earliest surviving texts date from the seventh century, and musical notation was not used in the west until the ninth century when the melodies of Gregorian chant were codified. The only book known with certainty to have been used until the fourth century was the Bible from which the lessons were read. Psalms and the Lord's Prayer were known by heart, otherwise the prayers were extempore. There was little that could be described as ceremonial in the sense that we use the term today. Things were done as they were done for some practical purpose. The lessons were read in a loud voice from a convenient place where they could be heard, and bread and wine were brought to the altar at the appropriate moment. Everything would evidently have been done with the greatest possible reverence, and gradually and naturally signs of respect emerged, and became established customs, in other words liturgical actions became ritualized. -
St. Ambrose and the Architecture of the Churches of Northern Italy : Ecclesiastical Architecture As a Function of Liturgy
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2008 St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy. Sylvia Crenshaw Schneider 1948- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Schneider, Sylvia Crenshaw 1948-, "St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy." (2008). Electronic Theses and Dissertations. Paper 1275. https://doi.org/10.18297/etd/1275 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B.A., University of Missouri, 1970 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of Art History University of Louisville Louisville, Kentucky December 2008 Copyright 2008 by Sylvia A. Schneider All rights reserved ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B. A., University of Missouri, 1970 A Thesis Approved on November 22, 2008 By the following Thesis Committee: ____________________________________________ Dr. -
The Renewal of the Ambrosian and the Hispano-Mozarabic Liturgy After the Second Vatican Council
„Ruch Biblijny i Liturgiczny” 66 (2013) nr 3 REV. TOMASZ BAĆ The Renewal of the Ambrosian and the Hispano-Mozarabic Liturgy after the Second Vatican Council The renewal of the liturgy and its general reform made after the Second Vatican Council generally concerns the Roman Rite, which all instruc- tions of the Constitution on the Sacred Liturgy Sacrosanctum Concilium refer to. The conciliar fathers were well aware of the fact that there is a need for renewing other rites and traditions existing in the Church.1 In the introduction to the first conciliar constitution it was stated that: “In faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way. The Council also desires that, where necessary, the rites be revised carefully in the light of sound tradition, and that they be given new vigor to meet the circumstances and needs of modern times” (Constitution Sacrosanctum Concilium, 4). In the Latin Church, from among many local rites which, throughout centuries and alongside the Roman Rite, served as evidence of the rich- ness of the Christian liturgy, tradition and culture, only two rites were 1 In the context of liturgy renewal after the Second Vatican Council the terms “rite” and “liturgy” may be considered to be synonyms, although their meaning is not, in fact, identical; cf. A. M. Triacca, La Liturgia ambrosiana, [in:] La Liturgia: panorama storico generale, Genova 2002, p. 88 (Anàmnesis, 2).