Sacred Music Volume 114 Number 1

Fra Angelico Christ surrounded by Angels in the midst of the Blessed. Altarpiece of San Domenico, National Gallery, London SACRED MUSIC Volume 114, Number 1, Spring 1987 FROM THE EDITORS Triumphalism 3 Revolution in the Church 4 The Angels in Our Pictures 6 CANONESSES AND PLAINCHANT Duane I.CM. Galles 7 LATIN LITURGICAL MUSIC IN FRANCE DURING THE REIGN OF LOUIS XIV R. David Henry 13 SCHOLA CANTORUM OF THE PACIFIC Reverend Theodore C. Ley, S.M. 19 SEVENTY-FIFTH ANNIVERSARY OF THE PONTIFICAL INSTITUTE OF SACRED MUSIC Monsignor Robert J. Hayburn 21 OPEN FORUM 23 NEWS 24 REVIEWS 27 CONTRIBUTORS 32 EDITORIAL NOTES 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 publications: 548 Lafond Avenue, Saint Paul, Minnesota 55103. Editorial Board: Rev. Msgr. Richard J. Schuler, Editor Rev. Ralph S. March, S.O. Cist. Rev. John Buchanan Harold Hughesdon William P. Mahrt Virginia A. Schubert Cal Stepan Rev. Richard M. Hogan Mary Ellen Strapp Judy Labon News: Rev. Msgr. Richard J. Schuler 548 Lafond Avenue, Saint Paul, Minnesota 55103 Music for Review: Paul Salamunovich, 10828 Valley Spring Lane, N. Hollywood, Calif. 91602 Rev. Ralph S. March, S.O. Cist., Eintrachstrasse 166, D-5000 Koln 1, West Germany Paul Manz, 1700 E. 56th St., Chicago, Illinois 60637 Membership, Circulation and Advertising: 548 Lafond Avenue, Saint Paul, Minnesota 55103 CHURCH MUSIC ASSOCIATION OF AMERICA Officers and Board of Directors President Monsignor Richard J. Schuler Vice-President Gerhard Track General Secretary Virginia A. Schubert Treasurer Earl D. Hogan Directors Rev. Ralph S. March, S.O. Cist. Mrs. Donald G. Vellek William P. Mahrt Rev. Robert A. Skeris Membership in the CMAA includes a subscription to SACRED MUSIC. Voting membership, $12.50 annually; subscription membership, $10.00 annually; student membership, $5.00 annually. Single copies, $3.00. Send membership applications and change of address to SACRED MUSIC, 548 Lafond Avenue, St. Paul, Minnesota 55103. Make all checks payable to Church Music Association of America. Second class postage paid at St. Paul, Minnesota. Library of Congress catalog card number: 62-6712/MN Sacred Music is indexed in the Catholic Periodical and Literature Index, Music Index, and Music Article Guide. Front Cover: Detail from Madonna with Angel Musicians from the Master of the Embroidered Foliage, 15th century. Copyright Church Music Association of America, 1987 ISSN: 0036-2255 474960 v^r & \u -1 \ Hans Memling Angel Musicians. Musee des Beaux Arts, Antwerp FROM THE EDITORS Triumphalism The Easter sequence, Victimae Paschali laudes, concludes with the beautiful verse, Scimus Christum surrexisse a mortuis vere: tu nobis, victor Rex, miserere. "We know that Christ indeed has risen from the grave: Hail Thou King of Victory, have mercy on us." The dictionary says that triumph is joy in victory, rejoicing over conquest and success. A triumph is a grand procession in honor of a general who has gained a decisive victory. On Easter Sunday, Jesus is that Victor Rex. He has conquered death; His is the victory. But the word "triumph" has acquired an unfortunate connotation in the years following the Vatican Council. There has even been invented a term of derision, "triumphalism," to describe and criticize those who might wish to participate in a triumph, even the triumph of Christ in His resurrection. It is obvious, of course, that the triumph of Easter belongs to Christ and not to us, even His priests and bishops, who share so closely in that triumph. Non nobis, Domine, non nobis, sed nomini tuo da gloriam. "Not to us, O Lord, not to us, but to your name give glory" (Ps. 113:1). But without doubt, triumph must be given to Christ, the victor over death. It is just that giving of glory to the risen Savior which constitutes the very essence of the solemnity of Easter. Every Sunday is a "little Easter." Every Mass is the renewal of the resurrection. The Eucharist itself is essentially connected to Christ's victory and is, indeed, the continu- ing representation of His triumph. One cannot but wonder how liturgists who are so concerned about "celebration" can lack a sympathy for "triumph." Perhaps they FROM THE EDITORS misunderstand the idea of triumph as they do indeed misunderstand true celebration. (See "What is Celebration?" by Peter J. Thomas in Sacred Music, Vol. 105, No. 2 [Summer 1978], p. 19-22.) Cardinal Ratzinger in his recent book, Feast of Faith, (See review in Sacred Music, Vol. 113, No. 2 [Summer 1986], p. 24-26) treats extensively the idea of toda, the Jewish thanksgiving sacrifice, and its influence on the origins of ceremonies sur- rounding the Holy Eucharist. He quotes H. Gese (Die Herkunft des Herrenmahls) concerning toda: The thanksgiving sacrifice presupposes a particular situation. If a man is saved from death, from fatal illness or from those who seek his life, he celebrates this divine deliverance in a service of thanksgiving which marks an existential new start in his life. In it, he "confesses" God to be his deliverer by celebrating a thankoffering (toda). He invites his friends and associates, provides the sacrificial animal. .and celebrates. .to- gether with his invited guests, the inauguration of his new existence. But the degree of the celebration corresponds to the depths of the suffering which precedes the delivery. Psalms 22 and 69 speak of "walking in the valley of death," and praying that "they be turned away who seek my soul." But the "experienced deliverance also bursts all historical bounds to become the sign of the eschatological inauguration of the basileia (victor)." Gese says that "in the apocalyptic perspective, the fundamental experience of toda spirituality, namely, death and redemption, was lifted to the level of an absolute. Deliverance from death led to the world being converted, the dead partak- ing of life and salvation being preached to all nations." If the Eucharist is the thanksgiving sacrifice of Jesus, His death and resurrection sacramentally represented, then Easter is the very essence of that mysterium pas- chale. Thus, as Cardinal Ratzinger says, "Christ's resurrection enables man genu- inely to rejoice. All history until Christ has been a fruitless search for this joy. That is why the Christian liturgy—Eucharist—is, of its essence, the feast of the resurrection." How do we rejoice? Psalm 150, among others, tells us: Praise ye the Lord in his holy places: praise ye him in the firmament of his power. Praise ye him for his mighty acts: praise ye him according to the multitude of his greatness. Praise him with sound of trumpet: praise him with psaltery and harp. Praise him with timbrel and choir: praise him with strings and organs. Praise him on high sounding cymbals: praise him on cymbals of joy: let every spirit praise the Lord. Alleluia. Man needs the material creation that surrounds him to carry him to spiritual heights. We must use sacred music for that purpose. If we are truly to celebrate the resurrection of the Victor King, then we must do it with triumph, the joy of victory over death. Truly sacred music can achieve this. I think we need triumphalism in the true and good sense of that much abused word. R.J.S. Revolution in the Church The Fifth International Church Music Congress met in Chicago-Milwaukee in the summer of 1966. It was the first international gathering of church musicians following the promulgation of the constitution on the sacred liturgy of the II Vatican FROM THE EDITORS Council. Its purpose was to study the directives of the council on actuosa participa- tio populi and the permission for use of the vernacular languages in the liturgy. Experts from all over the world assembled and discussed the meaning of the conciliar documents and how the church musician would implement them. The proceedings of the congress, published in Sacred Music and Liturgy Reform after Vatican II, show a clear acceptance of the authority of the council and the magisterium of the Church to regulate and mandate the norms of sacred liturgy and sacred music. But it was apparent, already in 1966, that another element was at work in the Church. A revolution had begun and was first noticed in the area of church music and liturgy, but the real revolt and more serious attack was being made more deeply, aimed at the very fundamentals of the faith itself. (For a review of those days, see "A Chronicle of the Reform, Part III: Sacrosanctum Concilium" in Sacred Music, Vol. 109, No. 2 [Fall 1982], p. 7-10; and "A Chronicle of the Reform, Part IV: Musicam sacram in Sacred Music, Vol. 109, No. 3 [Winter 1982], p. 15-21.) Now nearly a quarter of a century later what was really happening has become quite clear. There was indeed a revolution underway within the Church. Modernism, that synthesis of all heresies, was again attacking the Church, even though Pius X and his successors had driven it underground for the first part of the 20th century. Based in the Protestant denial of an authoritative Church, endowed by Christ with the power to teach, govern and sanctify through its divinely established hierarchy, modernism leads ultimately to a total destruction of religion and all relation between God and man. The modernists did not begin openly to attack the scriptures and the dogmas of the magisterium. Rather they began by infiltrating the liturgy, because it was there that the ordinary Catholic came into touch with religion. When the sign and symbol were changed, the reality for which they stood was soon modified as well.

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