As always, I note the kind contribution of Richard Chonak who translated the Latin original of the second edition (1988). Today, some guidance on how to use the repertoire in the Roman Gradual for the reformed liturgy:
19. Since a great variety of readings has been introduced to the Missale Romanum, while the chants of the Mass from received tradition cannot be changed, the assignment of chants is
being brought into accord with the various readings, according to the three-year cycle (A, B, C) of the Lectionary established for Sundays.
Also, for ferial days, the chants of the preceding Sunday are repeated, and they are being brought into accord with the readings assigned to each day of the special seasons of Advent, Lent, and Easter, as well as with the first readings during Ordinary Time, according to the two-year cycle (I, II).
If a chant appears that is joined in a more or less strict relation to some readings, it ought to be brought with them if the readings happen to be transferred.
20. Any exceptions that may be added to the Proper of Seasons are represented in this Order, after each basic assignment, by the following written abbreviations: A, B, C for Sundays, solemnities and certain feasts; I and II with the numbers of weekdays (Saturday is indicated with the number 7) for ferial days in Ordinary Time; numbers of weekdays alone for the ferias of other seasons. The abbreviations written in this way are placed in another part of this book, where all the exceptions are linked together, no. 136-141.
21. The chief norm which this Order of Chant for the Mass follows is that it strives to observe the Missale Romanum as much as possible in its ordering. For this reason some of the assignments of chants are being transferred or altered.
Those who work closely with the proper chants and the Roman Rite may be able to relate if this adaptation has been more or less successful in harmonizing with the Lectionary readings and seasonal considerations. Anyone?
I’d like to ask for reader input on this next bit. Which may not be so bitty.
The Year of Faith commences on 11 October and continues through November 2013. It seems appropriate to take up significant blog space here looking at faith, and particularly the effort of new evangelization. The confluence of this blog and my personal interests has never been confined to liturgy. And I think we all would enjoy a deeper delving into evangelical territory. There are numerous options, some fitting within the previous thrust of this site, and others that might be fresh ground.
The concept of evangelization did not originate with Pope Benedict XVI or his charismatic predecessor. As you may recall from our examination of the General Directory for Catechesis, one of the most-quoted documents was Pope Paul VI’s apostolic exhortation Evangelii Nuntiandi. Of course, the seminal conciliar document is Ad Gentes, the last in our Vatican II series of five to six years ago. The US bishops have not been silent on evangelization over the years.
If we were to look at this topic over the next sixteen months, it would be good to keep in mind that the challenge has been before us lay Catholics at least since the Second Vatican Council. But like many conciliar initiatives, it has not really taken root in the Catholic imagination. At least not outside those few communities that have discerned a charism and devoted their energy to spreading the faith. All too often, Catholics treat the faith as a treasure to be guarded. I can cite personal examples in my life from both liberals and conservatives. And my own missed opportunities, too. Timidity knows no ideology.
Faith is a gift. God gives it to each believer. We cannot hope to conserve such a gift and hold it for our own. The phrase “faith sharing” may hold wince-worthy associations in some quarters. But sharing faith is part of spreading it. Wince if you must if you have to divulge some small part of yourself at a discussion table. But if you demur, make sure to surface a better idea to demonstrate Christian faith in your own life.
So what do you think? How should we observe the Year of Faith? Any intrepid writers interested in a bit of collaboration? Any topics you’d like to see covered here from a sensible Catholic perspective?
Let’s roll through the remainder of the Mass. OCM doesn’t give a lot of instruction on this part, but keep in mind that everything written about the music at entrance (OCM 1) applies to singing during the Communion Procession (OCM 17)
13. After the Offertory antiphon, verses can be sung according to tradition, though they can be omitted also at any time, even in the antiphon Domine Jesu Christe, in the Mass for the Dead. After each individual verse, part of the antiphon is repeated, starting at the place indicated.
More Roman pragmatism here. The music fills the time alotted for the ritual action. Music itself should not prolong the preparation of the altar and gifts.
14. After the Preface has been completed, all sing the Sanctus; after the consecration is made, all sing the anamnesis acclamation.
The rubrics also state the assembly is to sing these pieces.
15. When the doxology of the eucharisitic Prayer has been completed, all respond: Amen. Then the priest, alone, offers the invitation to the Lord’s Prayer, which all sing with him. He alone supplies the embolism, which all conclude with the doxology.
16. When the breaking of the Bread and the commingling are being carried out, the invocation Agnus Dei is sung by the cantors, with all responding. This invocation can be repeated as many times as necessary to accompany the breaking of the Bread, keeping the musical form in view. The last time, the invocation is concluded with the words Dona nobis pacem.
17. When the priest receives the Body of the Lord, the Communion antiphon is begun. The chant is carried out in the same manner as the Introit chant, and in such a way the cantors also may receive the sacrament.
See this post for our previous discussion on the entrance chant.
18. After the blessing by the priest, the deacon presents the admonition: Ite, missa est, and all give the acclamation Deo gratias.
As always, I note the kind contribution of Richard Chonak who translated the Latin original of the second edition (1988).