Sacred Music, 117.4, Winter 1990; The Journal of the Church Music Association of America

8/14/2019 Sacred Music, 117.4, Winter 1990; The Journal of the Church Music Association of America

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SACRED MUSICVolume 117, Number 4, Winter 1990

FROM THE EDITORS 3Liturgical and Musical Reforms: An Honest Assessment

Faith and ArtAltar Girls

MEX ICO CITY III AN D VATICAN II 9Duane L.C.M. Galles

SIGNS AN D SYMBOLS: A REFLECTION 11Emilio Higglesden

PARTICIPATE ACTUOSAIN THEOLOGICAL AND MUSICALPERSPECTIVE. DOCUMENTARY CONSIDER ATIONS 15

Reverend Robert A. Skeris

REVIEWS 24

NEWS 27

OPEN FORUM 29

CONTRIBUTORS 30

EDITORIAL NOTES 30

INDEX TO VOLUME 117 31


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SACRED MUSIC Continuationof Caecilia, published by the Society of St. Caecilia since1874,an d The Catholic Choirmaster, published by the Society of St. Gregory ofAmerica since 1915. Published quarterlyby the Church Music AssociationofAmerica. Officeof publications:548 Lafond Avenue, Saint Paul, Minnesota55103.

Editorial Board: Rev. Msgr. RichardJ. Schuler, Editor

Rev. Ralph S. March, S.O. Cist.Rev. John BuchananHarold HughesdonWilliam P. MahrtVirginia A. SchubertCal StepanRev. RichardM. HoganMary Ellen StrappJudy Labon

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Library of Congress catalog card number: 62-6712/MNSacred Music is indexed in the Catholic Periodicaland Literature Index,Music Index,and Music Article Guide, Artsand Humanities Index.Front cover: Robertde Waldeby, Archbishopof York, 1397. WestminsterAbbeyCopyright Church Music Associationof America, 1990ISSN: 0036-2255474960


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FROM THE EDITORS

Liturgical and Musical Reforms: An

Honest AssessmentIn all honesty one must make a judgement at various times in life when reviewinga project or development. The building inspector must judge whether the plans ofthe architect have been carefully and rightly carried out; the music critic must judgeif the performers have artistically reproduced the intentions of the composer; thedressmaker, the cook, the barber and the teacher must all judge if their products arein conformity with the pattern or recipe or prospectus or order that was the modelfor working. T he judgement m ust be honest, or else we are like the em peror w ho hadno clothes. One cannot fool all the people all the time. The truth must be acknow-ledged. The blueprint, the pattern, the plan and the directions remain and theproduct must be compared to them. Humility, which is truth, must admit to con-

formity or lack of it. FROK4 THE EDITORS


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For twenty-five years, we have had a pattern, a set of directions for reforming theliturgy and its music. The Second Vatican Cou ncil, und er the inspiration of the Ho lySpirit, and with the full authority of the Magisterium of the Catholic Church, hasclearly indicated its will, and the Holy See has given the wo rld the auth entic ma nne rin which these decrees are to be implemented. The pattern is certain and clear. Howwell does the product measure up? Can the inspector approve of the results? Are we

fooling ourselves when we proclaim the reform to be a great success?Evidence continually is making it clear that the decrees of the Vatican Council

have not been successfully implemented in the United States, and this failure has, infact, led to many unfortunate results harmful to religion and Catholic life. Studies ofMass attendance reveal a drastic drop in attendance at Sunday worship; decrease invocations to the priesthood and religious life continues; school children know lessabout their faith than ever before; knowledge of right and wrong, no longer learnedthrough sermons at Sunday Mass, has become confused; the artistic quality ofliturgy and music has fallen to an incredible level in the majority of churches, eventhose which before the council had fitting worship; ignorance of liturgy in its historyor in the demands of the present reform, even in so-called professional liturgists,

musicians and composers, exceeds all bounds.How can the Church in our country extricate itself from the mire into which itsliturgy has fallen? Who can clean the Aegean stables? Roman decrees will notaccomplish it, since we have had decrees for twenty-five years which have beenignored and deliberately disobeyed. Those decrees depend on the bishops to imple-ment. But the bishops give their obligations over to their "experts" who put intooperation what they have learned in the propagandizing centers of liturgical study.

The process of reversal is an edu cational one . It must begin with the scho ols. Thismeans that bishops must demand graduate centers for true liturgical studies andseminaries where the future clergy will be correctly instructed about the intentions ofthe Church given by the council and the documents that followed.

Bishops must seek competent and true teachers for their institutions and semi-naries. Pastors must hire only those who have been correctly and competentlytrained and who exhibit a willingness to "think with the Church." The unfortunateperformers, the inferior compositions, the lack of reverence and open violations ofliturgical law and spirit must all be removed from our churches. It will be a long pathto implementation of the conciliar decrees, because we are beginning now from aposition that is farther removed from the true goal than we were before the calling ofthe council. The last twenty-five years have witnessed an almost total collapse of thesacred liturgy, causing the problems cited above.

The regulation of the liturgy on the local level is the immediate task of the bishop.Especially in the seminary and the cathedral, but also in his parishes he must see to itthat the requirements of the council and the documents following the council be put

into careful observance. He may be assisted by properly trained musicians andliturgists. But therein lies the cause of the present debacle. Too many occupying postsin diocesan and seminary musical and liturgical establishments are poorly trained,victims of propaganda peddled by centers of liturgical studies and some periodicals,ignorant of the regulations called for by the Church for its liturgy. Until that situa-tion is rectified, our liturgy will continue to disintegrate and with the liturgy, thepractice of the faith.

R.J.S.

FROM THE EDITORS


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Faith and ArtFaith is the intel lectual convi ct ion th at the revelat io n presen ted to us by the R om an

Ca thol ic C hurc h i s t rue because it comes f rom Go d wh o cann ot dece ive or bedeceived. This convict ion must be so s t rong that even in the face of deathitself, w eare prepared to defend i t . The martyrs gave their l ives rather than deny Cathol ic

t ru t h . N oth ing less i s expec ted of today ' s Ca tho l ic s .Defense of the core o f t ru th demands rampar t s , much as a medieva l cas t le was

secured . At the cen te r was the keep , sur ro und ed by mo ats and wal l s , guarded bytowers and ba t t l ements , v i r tua l ly impregnable aga ins t the enemy. There was he ld thet reasure , wel l defended by d i tch and drawb r idge , locks and a rm am en ts . Sure ly theChr i s t i an fa i th , tha t body of t ru ths revea led by God th rough Jesus Chr i s t and taughtby the Church , demands pro tec t ion be g iven i t by everyone who has accep ted i t . Thegreatest defense is , of course, the theological vir tue of fai th given by God Himself asthe f i rs t - l ine protect ion. Secondly, the very l iving of the t ruths of that fai th inord inary l i fe cons t i tu te a s t rong l ine aga ins t a t t ack . The communi ty in which onel ives gives support when al l members profess the same fai th and pract ice i t openlyan d fear lessly. But there is m or e. Th e cul ture of a peo ple form s the bed in wh ich thefai th repos es. Fai th need s a gard en in wh ich i t is plan ted a nd w her e it grow s a ndblo om s. Wh en the garden i s a l lowed to becom e overgrow n and f il led wi th wee ds ,then the f lowers of the fai th wither and die for lack of care and nourishment . Part ofthat ga rden in wh ich the fai th gro ws is w ha t we call ar t , sacre d ar t .

Fundamental ly, the need for ar t in the exposi t ion and defense of the fai th rests inthe fact that G od is Beau ty. He has revealed Himself t hro ug h Jesus Ch ris t and thatrevela t ion is an expression of Beau ty. Tru th, Be auty and Being are in terch ang eab leterms. God is Truth; He is Beauty; He is Being. The expression of revealed Truth issupp or ted by beau ty, w hich in man ' s wor ld i s a r t , the hum an express ion of God ' screat ion in a variety of media employed by the ski l led and t rained ar t is t to ref lect thewo r ld tha t God has c rea ted . We wo rsh ip G od, the Crea tor, no t a lone by accep tanceof the t ruths about Himself which He has chosen to reveal to us , but in the employ-men t of hu m an a r t to ca r ry us , bo th in te l l ec tua l ly and emot iona l ly, to the rea l iza t ionof the Beauty that God is .

Ra t iona l i sm s t rayed f rom the r igh t way by re ly ing on ly on an in te l l ec tua l percep-t ion of God, and ul t imately came to a denial of the personal love for each one thatGod g ives . Other e r rors have been cen te red on an emot iona l approach , makingman's subject ive act ions the basis of contact with the Creator. These in t ime aban-doned a t rue basis in revelat ion, and the knowledge of God as He revealed Himselfwas los t .

The Church, as the very Myst ical Person of Jesus Chris t , who has given us therevelat ion of the Father, has always guarded the body of t ruth and related i t to

bea uty. Th is is do ne chief ly thro ug h the l i turgy, wh ich is the very act io n of Chris t inth i s wor ld , an ac t ion in which every member o f His Body mus t par t i c ipa te , becausei t is the chief expression of Chris t ' s l i fe which has been given to us . The l i turgycontains the t ruths of revelat ion, and they are expressed there in ar t , in beauty.Li tu rgy needs a rt fo r tha t purpo se . W hen a r t is we ak or bad , then beau ty suffe rs andexpres sion of the fai th is l ikewise wea ke ned . Th e li fe of the Body of Chris t suffers .

In these days af ter the Second Vatican Counci l , sacred ar t has fai led. Music,paint ing, archi tecture, work in s i lver, gold and glass , the pr inted page and the pr iest ' sves tments have for the mos t par t become less than t ru ly beau t i fu l . Many have askedthe reason. Why has sacred ar t in our t ime not produced works of meri t in service ofthe l i turgy? There are two reasons based in the very nature of sacred ar t : a lack of

ser iou s tra ini ng in the tec hn iqu es of the m ed iu m , w ha te ve r it be; an d a lesse ning of FROM THE EDITOR


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the faith which must be the inspiration of the artist who is properly skilled andtrained. True sacred art demands of an artist a God-given talent, properly trainedand inspired by faith.

The beginning of the collapse of sacred art in our time can be traced to ourseminaries. Surely it is the clergy that constitute the leaders in the Body of Christ,who inspire and direct the members of the Church. But seminary training for thepast twenty-five years has been bankrupt in this country. The two things that theseminary should be inculcating have been totally absent: the exposition of the truthsrevealed by God and taught through the Magisterium to students preparing for thepriesthood, giving them the basis for a personal growth in faith; and the training ofthe students in the fundamentals of those arts relevant to the task that they might beassigned, whether as celebrant at Mass, builder of a new church, or purchaser of anew chalice or vestment. The seminaries have failed completely in both of these.Without going into the content of the theological studies, the spiritual life proposedto each student for his formation, or the type of liturgy imposed on seminarystudents, one can easily see the results of such programs in the products that semi-naries are turning out. Students have been cheated of proper education; when they

indicate a desire to learn what the Church proposes, they are persecuted; they arebeset with inadequately prepared teachers and even by some who have not onlyacademic deficiencies but who lack faith in divine revelationitself.

The medieval keep is without defence. Those whose task it is to hold the castle arethemselves contributing to its fall. Intellectual levels have been lowered to a discon-certing degree; artistic standards do not exist. In the area of sacred music, many whoare hailed as the great composers of our day scarcely can write a melody or harmo-nize a chord. When the truths of the faith do not have a strong culture in which torest, they are in danger of being lost to the enemy. We are in danger of losing whatwe have, and what is a logical corollary: who might become interested in the Catho-lic faith if its demonstration rests in so empty and banal an artistic exposition?

Most Catholics have contact with religion, with God's revelation, with theChurch, chiefly through the liturgy. When liturgy has suffered as it has in the lasttwenty-five years, who can wonder that the numbers at Mass have dramaticallydeclined? And who can wonder that thousands are calling for a restoration of whatexisted before the council? And how else can we account for the lessening of voca-tions to the priesthood but in the banality and ineptitude of so much liturgy in ourseminaries and parishes that turns prospective candidates away? We have entered avicious circle: seminaries, clergy, parishes, musicians, artists. The answer does notlie in retreat. There is no turning back. It lies in a revival of faith, an intellectualconviction that what Jesus Christ revealed and the Catholic Church teaches is trueand admits of no dissent. Then follows a strengthening and a defence of the faiththrough public worship using the sacred art that comes from skilled and trained menof faith. The castle needs defenders and the defender need arms for the battle. Truesacred art provides both the defenders and the arms.

R.J.S.

Altar Girls

The term "altar girl"is heard with some frequencyin these days . Many par ishesuse them, and itwould be churlish to argue that theyad d little to theappearanceof a

FROM THE EDITORS sa nc tu ar y. M uc h ear lier, girlshad a regular place in processions, especiallya n d


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naturally in those hono ring the Blessed Virgin Mary, and in many cu ltures they werehonored by strewing flowers in processions of the Blessed Sacramentitself. Today, asnoted, in many churches they function as an alternative to altar boys!

I should say that the use of the term "girl" in this article is simply a matter ofconvenience. It is intended to include all those who serve with (or without) "altarboys."

However, the general instruction of the Roman Missal (GIRM), No. 70, states thatthose who serve in the sanctuary, unlike those who serve outside it, must be of themale sex. This would appear to exclude the use of girls.

One can see an obvious reason why there should be a tendency to include girls inthe sanctuary. Why should siblings or classmates be differentiated when it comes toservice at the altar? Many would assume that it is desirable not to split such relation-ships; this may account for a part of the drive to include girls as servers. One is,however, tempted to ask whether this is a satisfactory way of dealing with theproblem. Servers in general are exposed to a more intimate association with theliturgy than others are. This association has in the past, to this writer's own knowl-edge, led to vocations to the priesthood. How do we tell the girl server that shecannot have a vocation to the priesthood? How do we tell her that she can go nofurther along the ecclesiastical path? How do we tell her that the priesthood is notfor her?.

This is perh aps beh ind some of the more aggresive attempts to include girls as altarservers. To avoid having to tell them that they can go no further, should we not allowthem to hope for holy orders? Is this the thin end of the wedge, or the beginning ofthe slippery slope which proceeds from a "re-interpretation" of GIRM, No. 70, to anoutright conflict with canon 1024(Sacram ordinationem valide recipit solus virbaptizatus)? Unless canon 1024 is to be repealed, which at this point in the Church'shistory seems unlikely, is there really a genuine case to be made for using girls asservers, only to tell them they can go no further? Are we doing them a favor byignoring GIRM, No. 70, or would they not be better off being excluded from thevery beginning? In my capacity as master of ceremonies in a large parish, I amfrequently asked, "Would you ever use girls as servers?" My own answer is that,apar t from the instruction and w hat is evidently the mind of the Chu rch, girls wouldprobably be as good as or better than boys, if that were the end of the matter. Even ifthe instruction were to be revised, however, I still question whether it would be agood idea, from the purely human viewpoint, to encourage girls along a path whereeventually there has to be an end. When the boy becomes a young man, he can beapproached with regard to a priestly vocation; it is obviously impossible to do sowith a young woman.

I will admit when faced with a shortage of servers (inevitable, alas, with ourdeclining family size), the idea of having an untapped reservoir of "server power" is

tempting. If GIRM, No. 70, were to be revised, I might yield to the temptation; butin the long run, would its revision be a wise thing and would I be doing a favor to thegirls involved? I doubt it, for the reasons expressed above. We are where we are as aresult of the distillation of wisdom for over 2000 years. Too often we are tempted toignore this, and w e end up by striving to "re-invent the wheel." Unfo rtunately, I thinkthat in the name of kindness to girls what is really behind much of this pressure forgirl servers is an effort to push for the revision of canon 1024 and the allow ing of theordination of women.

H. H.

FROM THE EDITORS


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MEXICO CITY III AND VATICAN IIFour hundred years ago in 1585, the bishops of Mexico celebrated the third provin-

cial council of Mexico City. The Church in Mexico was very young then. In 1521,

Cortez conquered Mexico, and by 1530 Spanish colonization had reached such a

pace that the Diocese of Mexico City was erected. The young Mexican church grew

rapid ly an d in 1546 the Diocese of Mexico was deta ched from the Province of Seville,Spain , and erected into an inde pendent ecclesiastical province with suffragan sees.

These institutional developments mark off the rapid maturation of the Church in

that mission land. But one could also chart the progress of that church by reference

to the decrees on sacred music pronounced at the third provincial council of Mexico

City. These decrees suggest a state of church music very highly developed indeed. In

1523, Frey Pedro de Gante arrived in Mexico as the first teacher of western music. He

established a school in which to teach the Aztecs plainc hant and polyp hony. The

progress of Mexican music was such that the council's music decrees sixty years later

marked the commencement of a golden age of church music which aston ishes even

today. Guided by this wise canonical legislation, the Church in Mexico enjoyed a

century of musical excellence. Moreover, the 1585 legislation of Mexico City IIIcouncil bears interesting comparison with that of the Vatican II council.

Music is integral to the solemn liturgy and the Mexican legislation was calculated

to produce excellence in both. No one was to be admitted to the ranks of the clergy

unless he possessed the rudiments of plaincha nt, which in Mexico meant Mozarabi c,

not Gregorian, chant . Clerics, furtherm ore, were not to be promo ted to major orders

(i.e., ordain ed subdeacon) unless they had become skilled in plai nchan t. Moreover,

the Mexican Church was by law dedicated to the cultivation of the treasury of sacred

musi c. Sacred po lyphony was not only permitt ed, but it was to be fostered. For

Easter, particular law required its use. Chapelmasters who taught polyphony were

forbidden to teach at the same hour that the succentor (the sub-chanter or precentor's

assistant) was teaching plainchant. At lauds or morning prayer the verses of the

Benedictus were to be sung, as in Spain, alt ernately in pol yph ony a nd plain chant .

Thus, polyphony and plainchant were regarded not only as distinct but as comple-

mentary musical forms suited to the temple, and legal provisions were made for

bo th . Moreover, to ensure that the treasur y of sacred music was cultivated, chapel -

master s who excelled in composi tion as well as perfo rmance were forbidden to

restrict their choirs merely to their own compositions.

This legislation sou nds excellent, but was it put into effect? Histo ry says it was .

The literary evidence sings the praises of the church music of baroque Mexico. In

1568, the inspector of the Council of the Indies, the board that governed the colonial

empire of Spain, reported that even the merest hamlet with a resident clergyman had

two choi rs of fifteen members each which in alterna te weeks sang Mass and vespers

daily. Churches in larger centers had quite magnificent musical establishments.When the Cathedral of Puebla was consecrated in 1649, there was a fortnight of

sacred music to mark the event. It was attended by some 1200 clergy from as far

away as Manil a. The music rivaled, as it was intended to do, the brill iant music

composed by Orazio Benevoli for the consecration of the Salzburg cathedral in 1628.

During his forty years as chapelmaster of the Puebla cathedral, Juan Gurierrez de

Padilla saw to it that polyphony was performed every Sunday at Mass. In 1589, the

library of the Mexico City cathedral included the musical works of Palestrina, Victo-

ria, Morales, Guerrero and Orlando di Lasso, indicating that the treasury of sacred

music was indeed cultivated there and not only the new music of the chapelmaster

was performed.

MEXICO CITY III


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Looking to the bottom line, the Mexican Church fortified its legislation withappropriations. The annual musical budget of the Puebla cathedral was 14,000pesos, enough to support in solid, middle-class comfort about thirty families. Themusic budget of the Mexico City cathedral was5,000 pesos. With such robustsupport for music, the Church in Mexico not surprisingly attracted first-rate musicaltalent. Several observers attest that Mexican church music was on a par with that of

European cathedrals. A vast quantity of church music was composed in Mexico andsome of this has recently been rescued from manuscript archives, published, andpronounced splendid. But the dedication to church music was no mere urban fancy.

Even northwestern frontier mining towns in Sinaloa and Sinora had good music.In 1715, the bishop of Durango visited the remote Jesuit mission of San Francisco deSatebo on the feast of Saint Ignatius. He was astonished and delighted to discoverthat its Indian choristers could render a polyphonic pontifical solemn high Masswith aplomb to the accompaniment of bassoon, viola, clarinet, harp and organ.M any similar stories could be added bu t enough has been said to show that th e musiclegislation of the third prov incial cou ncil of Mex ico City wa s in fact put into effect. Itremains but to show its similarities with the legislation of Vatican II.

Like the Mexico City Council, the Vatican Council had high praises for sacredmusic. It declared in its constitution on the liturgy,Sacrosanctum concilium,thatmusic is "necessary or integral" to the solemn liturgy and added that liturgy has "amore noble form" when celebrated solemnly with song (art. 112-113). It declaredthat church musicians exercise a genuine liturgical role (art. 29). Thus, it orderedthat the treasure of sacred music be cultivated and preserved with superlative care(art. 114) and that choirs be assiduously developed, especially in major churches likecathedrals, basilicas, and monastic churches. Gregorian chant was to be given prideof place and sacred polyphony was by no means to be disdained (art. 116). Theclergy, too, were to be trained in music, for seminaries and houses of formation wereordered to give "great importance to the teaching of church music." Looking to thebottom line, the council elsewhere inGaudium et spes,(art. 67), spoke of the need topay a just wage to those employed so as to provide a dignified livelihood. Thatwould have included adequate compensation for church musicians.

One is struck by the parallels between the music legislation of Mexico City III andVatican II. The 1585 Mexican legislation shepherded in a golden age in church music.It expressed in legal language the dedication of a Churchthe clergy and laityaliketo the cultivation of good sacred music. That the Mexican decrees were sostrikingly successful gives one hope that the similar Vatican II decrees will some daybear fruit.

DUANE L.C.M. GALLES

MEXICO CITY III10


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SIGNS AND SYMBOLS:A REFLECTION(This is reprinted from Faith, a bi-monthly published in London, England. It was

originally given as an address to a youth group at John Fisher School, Purley, Surrey,England.)

Strange, isn't it, how often it is the little, every day things in our lives that we failto appreciate or perhaps even really understand. The use of signs and symbols withinthe Catholic Church is, I think, a case in hand. There is nothing new in the use ofsymbols; Christ Himself made use of them, verbally in His parables, and physically,as in the healing of the paralyzed man, to signify to the unbelievers the power thatHe had to forgive sins. (Mk. 2:1-12).

The Church is in no doubt as to the value of signs and symbols as is shown in theCode of Canon Law, canon 834:

The Church carries out its office of sanctifying in a special way in the sacred liturgy,which is an exercise of the priestly office of Jesus Christ. In the liturgy, by the use ofsigns perceptibleto the senses, our sanctification is symbolized and,in a manner appro-

priate to each sign, is brought about. Through the liturgy a complete public worshipisoffered to God by the head and members of the mystical bodyof Christ.

T h i s t h e m e is echoed in the Vat ican II d o c u m e n t , Sacrosanctum Concilium, art ic le3 3 :

. . .the visible signs whichthe sacred liturgy usesto signify invisible divine things havebeen chosenby Christ or by the Church. . .When the Church praysor sings or acts, thefaith of those taking partis nourished, and their mindsare raised to God so that theymay offer him their spiritual homageand receive his grace more abundantly.

Because we are not pure spir i t but b o d y and sou l , the use of signs a nd s y m b o l sa p p e a l s to the m i n d via our physical senses.It is a y e a r n i n g to express th e fai th that

c a n n o t be put in to words , thus in tegra t ing bo thth e m a t e r i a l and sp i r i tua l in an a ct ofw o r s h i p and reverence towardsG o d .

T H E S I G N OF THE C R O S SA logical place to star t , s ince it is a very anc ien t Chr i s t i an hab i t ,is to begin and

end prayers wi th th e sign of the c r o s s . Yet th e only recognizable bibl ical referenceisi n M a t t h e w 28:19 w h e n O u r Lord tells Hi s apos t les , "Go, the re fore , and m a k edisciples of all na t ions , bap t iz ing themin the n a m e of the Father an d of t he Son an dof th e Holy Spir i t ."

The prac t ice of m a k i n g th e sign of the cross dates back to at least th e secondcentury. It was said to recall th e b l o o d of the l a m b s m a r k e d on Jewish doorpos t sinEgypt on the nigh t of the Passover (Ex. 12:7) an d to f o r e s h a d o w th e seal set on thefo reheads of the sa in t s in h e a v e n . One of the earliest references to the sign of thecross is f o u n d at the end of the second cen tury in t h e se w o r d s of Tertul l ian: "at everyforward s tepa nd m o v e m e n t , at every going in and out, w h e n we put on our c lo thesand shoes . . .in all the o r d i n a r y a c t i o n sof everyday l i fe , we t race th e sign" (of thecross ) . Whether such di l igent self-crossingwas genera l ly observed is imposs ib le totell, but it does i l lustrateth e i m p o r t a n c e t h a tth e e a r l y C h u r c h a t t a c h e dto the cross .A n o t h e r i m p o r t a n t t h r e a dis d r a w n out by S a i n t T h o m a s A q u i n a sw h o sa id : "bym a k i n g use of bodi ly s igns of humi l i ty, our desire to submi t ourse lves to God isaroused ."

S o, how d o e s th e a b o v e a p p l y to us in the presen t day and age? When we m a k e th esign of the cross , it is a r e m i n d e r of our b a p t i s m . It a l so br ings to m i n d th e genera l

SIGNS AND SYMBOLS


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SIGNS AND SYMBOLS12

vocation that we as Catholics are called to, as illustrated in the rite for adult baptismwhen the priest signs the recipient with the cross saying:

Receive the cross of Christ on your forehead. Christ Himself will guard you by thissign of love. Learn to know and follow that cross. . .Receive the cross on your breast,that by your faith Christ may find a dwelling place in your heart. Receive the sign of thecross on your shoulders so that you take on the sweet yoke of Christ. I sign you in yourwhole being in the name of the Father and of the Son and of the Holy Spirit that youmay have life in eternity.

Let us not underestimate this "sign of love," for when we reverently make the signof the cross, it is not only a confession of faith. It is also a reminder of the price thatChrist paid for our healing and redemption so that we can call God "Abba! Father!"and eventually come into His presence in the glory of the kingdom of heaven.

GENUFLECTIONI have memories of my school days, when after class Mass, a certain Irish teacher

would issue his eternal reminder: "genuflect reverently, boys, as you leave thechapel." It is a reminder that is worth echoing. How often have you seen a child bringup the gifts at the offertory procession and then scam per back to Mum , having ma deat best a half-curtsey, at worst nothing at all? Come to think of it, how often haveyou seen adults setting the youngsters a good examp le in this respect? So, wh y do wegenuflect on entering or leaving a church, or when passing the Blessed Sacrament?

The action of genuflecting is usually associated with theincarnatus of the Nicenecreed (from the eleventh century) and with reverence for the Blessed Sacrament(from the fourteenth century). It derives from civil recognition of imperial officials inantiquity. I mention this because it is at the nub of why we actually genuflect. It weare introduced to an eminent person, we make some sign of recognition of this fact.In extreme cases (such as royalty) this may take the form of a bow or curtsey. Surely,then, it should go without question that we should make some sign of our adorationand humbleness of heart by genuflecting when we enter the presence of Jesus Christ,who is King of Kings and Lord of Lords, through Whom and for Whom all thingswere created?

Genuflecting instills into us our dependence on Christ, our loving Saviour. Ofcourse, such actions go against the grain of liberated humanity, especially in this dayand age when authority of any kind seems to be fair game for attack, but let us notforget the words of Phillipians 2:10: "that at the name of Jesus every knee shouldbow, in heaven and on earth and under the earth."

HOLY WATERPerhaps somewhat significantly, water most often symbolizes the qualities that it

actually possesses: those of cleansing an d purification. There is noth ing new in this;pagan religions used water as a symbol of purification and, as Fr. James Tolhurstpoints out in his pamphlet,Baptism: What it means,in the traditions of mostcivilizations we find that water is the source of life, strength and even eternity. JesusHimself said that "whoever drinks of the water I shall give him will never thirst; thewater that I shall give him will become in him a spring of water welling up to eternallife" (John 4:14).

For Catholics, the first encounter with this life giving water comes when we arebaptized, and in that washing away of our sins, we become adopted sons anddaughters of the Father.

Even after baptism, holy water continues to play a part in our liturgical lives.When we enter a church, we cross ourselves with holy water as a sign of cleansing to


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be worthy of prayer in the presence of God, which also serves as a reminder ofbaptism.

In the nuptial Mass, the wedding rings of the couple are blessed using holy water.One can view this not only as an act of purification, but also as a sign of the "dewfrom above." That is, what dew is to the landlife giving and prosperouslet theblessing of God be in your soul: in this case, bringing prosperity within the mar-

riage.Why "holy" water? Because it has been blessed by the Church with solemn prayerswhich take effect when the holy water is used by an individual.

THE CHURCH BUILDINGThis is a controversial subject, but like so many others, it need not be if only

people would be guided by the Church. Canon law gives the following definition:

The term church means a sacred building intended for divine worship, to which thefaithful have right of access for the exercise, especially the public exercise, of divineworship (canon 1214).

When we enter a church, there should be "that sense of being uplifted, which themagnificence of God's house and the beauty of sacred ceremony offer to the eye andear, to intellect and heart, faith and feeling" (Pius XII, Feb. 6, 1940). Of course, itmay be argued that "the church" is not hallowed stonework, but "the people" andthere is truth in that. However, it should not be forgotten that the hallowed stone-work is a sacred sign of the hallowed people who fill it!

The architecture and construction of churches must obviously be carefully consid-ered. Article 128 ofSacrosanctum Concilium,referring to ecclesiastical laws which"govern the provision of external things which pertain to sacred worship," states:

These laws refer especially to the worthy and well-planned construction of sacredbuildings, the shape and construction of altars, the nobility, placing, and security of the

eucharistic tabernacle, the suitability and dignity of the baptistry, the proper orderingof sacred images, and the scheme of decoration and embellishment.

Th ere is a cer ta in loss of nob i l i ty wh en the pat te rn of cruc if ix- ta bern acle-a l tar isdisrupted, as in many modern churches. This is because the configuration is such asuccinct summary of the life of Christ: the crucifix represents our salvation andredemption; the tabernacle beneath contains the sacrament of life, while the altar iswhere the Sacrifice of Calvary is renewed and applied through the ages.

Of course, personal tastes and preferences play a part in all this and I am notsuggesting that all churches should be of elaborate gothic or baroque designs; a quietdignity befitting a place of worship is perfectly adequate. However, neither shouldthe thoughts and aspirations of individual architects take priority over the responsi-

bility that their work entails. This responsibility is best illustrated in these beautifulwords of Vatican II:

All artists who, prompted by their talents, desire to serve God's glory in holy Churchshould ever remember that they are engaged in a kind of holy imitation of God theCreator; that they are concerned with works destined to be used in Catholic worship,for the edification of the faithful and to foster their piety and religious formation(Sacrosanctum Concilium,Article 127).

Here we can touch briefly on the topic of church decoration and, in paticular, theuse of statues. Canon 1220 states:

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Those responsible are to ensure that there is in churches such cleanliness and orna-mentation as befits the house of God, and that anything which is discordant with thesacred character of the place is excluded.

Most of the modern decoration that I 've seen is not particularly devotional oreven, in some cases, particularly beautiful. Again, we must not forget that the aim indecorating a church is to glorify God and inspire devotion within His people.

Statues are an excellent form of ornamentation and they provide a focus for ourprayers. It is rather like a spiritual photograph, a means of calling to mind the life ofthe holy person whose image is before us. It is a misconception to say that Catholicsworsh ip statues. We do not, as is plainly show n in canon 1188, which (while encour-aging the exposure of sacred images) lays the caution that "these images are to bedisplayed in moderate numbers and in suitable fashion, so that the Christian peopleare not disturbed, nor is occasion given for less than appropriate devotion."

SYMBOLISM OF THE EUCHARISTThe real presence of Christ in the Blessed Sacrament is something that we as

Catholics should believe without question. But why should He appear under the

form that He does, that of bread?Bread has long been regarded as the basic food of man. In the desert God fed the

children of Israel with manna, bread from heaven (Ex. 16:14-16); during the 1917Bolshevik revolution the people cried out for "Peace! Bread! Land!" What could bemore natural, therefore, than for Christ to dwell among His people under the guiseof bread, our basic and essential spiritual food in Holy C om mu nion strengthening usin faith and love? He has already taught us to ask His Father for "our daily bread."

In conclusion, signs and symbols are not additional decorations that have beentacked on to the liturgical life of the Church or, indeed, to us as individuals. They areimportant because through them and with a proper understanding of them, we cangain a deeper appreciation of the history and beauty within our faith and, throughthat, come to a greater love of God.

EMILIO HIGGLESDEN

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PARTICIPATIO ACTUOSAINTHEOLOGICAL AND MUSICALPERSPECTIVE. DOCUMENTARYCONSIDERATIONS

(Reprinted with permission fromDivini Cultus Studiumby Robert A. Skeris. Altot-ting: Verlag Alfred Coppenrath, 1990.)

Th e sacr i f ic ia l deat h of Jesus Ch ris t the High Priest on Cal va ry is an d wil l rem ainthe basis for the act ive par t ic ipat ion of the fai thful in the l i turgy. Membership in theCh urc h , wh ich is b ro ugh t abou t by va l id bap t i sm , mak es one a pa r t of the My s t ica lBody of Chr i s t , the Pr ies t , to whose p r ies thood one i s in te r io r ly conformed1 t h r o u g hthe bap t i sm al charac te r.

In compar i son wi th the h igh p r ies thood of Chr i s tHimself, th i s p r ie s tho od of thebap t ize d is ana logo us , by an ana logy of p ro per p ropo r t iona l i ty.2 And since confir-m ati on is re la ted to bapt ism as gr ow th is re la ted to bir th , i t i s c lear that th e so-c al led

universa l p r ies th ood of a ll be l i evers i s on to log ica l ly based up on ba p t i sm , and no tupon the sac rament o f conf i rmat ion .3 As S t . Je rome ap t ly phrased i t , Sacerdotiumlaid, id est baptismal

From these fac t s the Church has a lways d rawn the necessa ry consequences bo th intheory and in p rac t i ce . Thus , fo r example , though the re were ce r ta in var ia t ions inthe different l i turgical and geographical areas , the basic ways of expressing thepar t i c ipa t ion o f the l a i ty in the Euchar i s t r emained in p r inc ip le the same f rom thethird to the s ixth century.5 Fur thermore , in wide a reas o f the Frank ish k ingdomduring the s ixth and seventh centur ies the fai thful par t ic ipated in the l i turgicala c t i o n s a n d c h a n t s .0 And from the era of the great Spanish counci ls of Toledo therea re many examples o f the par t i c ipa t ion o f the peop le in the i r l i tu rgy.7 I t should beob vio us tha t the o rd ina ry of the M ass offered opp or tu n i t i e s fo r po pu la r pa r t i c ip a -t ion .8

O n the theore t i ca l l eve l, F. Ho lbo ck has c lea r ly sho wn tha t a l tho ug h the theo log i -ca l founda t ions o f ac t ive par t i c ipa t ion in the l i tu rgy were perce ived wi th inc reas ingc la r i ty dur ing the course o f the pass ing cen tur ies , they were never ignored com-ple te ly, no t even in the per iod be tween Berengar and the Four th La te ran Counc i l .0

More recen t t imes have wi tnessed a no tewor thy g rowth o f in te res t in the ques t ionof "act ive par t ic ipat ion," especial ly s ince the publ icat ion of themotu proprio, Tra lesollecitudini, of St. Pius X.10 This document fo rms the bas i s o f a l l subsequen t papa ls ta tements on the sub jec t , " many of which found a sympathe t ic resonance in theGerman language a rea , above a l l in s tuden t c i rc les and among co l lege g radua tes ,where the German "Quickborn House" a t Cas t l e Rothenfe l s on the Main exerc i sed an

impor tan t in f luence .1 2 In these g roups , ex te rna l pa r t i c ipa t ion was very s t rong ly em-phas ized , indeed i t was t aken fo r g ran ted tha t everyone would rec i t e the p rayers ands ing the chan ts toge ther.

Th e nam es of R . Gu ard in i , S . Landersd or fe r, J . A . Jun gm ann an d H. v. M eurer sp e r h a p s t y p i f y d e v e l o p m e n t s w i t h i n G e r m a n y d u r i n g t h e p e r i o d b e t w e e n t h e Wo r l dWars .1 3 Th e in i t i a tives deve lo ped in cen te r s l ike Klo s te rn eub urg , P ar i s , A nt w er p andMar ia Laach as we l l a s the in te rna t iona l mee t ings a t S t . Odi l i enberg , Lugano orAss i s i , fo r ins tance , de te rmined to a l a rge ex ten t , th rough the coopera t ion o f thecenters for pastoral l i turgy, the ent i re a tmosphere in the years just pr ior to the las tcounci l .1 4 And thus when the counc i l was announced , pe rsona l i t i e s f rom these cen-te r s were a t hand to ca r ry ou t no smal l pa r t o f the p repara to ry l abors .1 5 And f ina l ly

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the first fruits of II Vatican were solemnly proclaimed on December 4, 1963: theconstitution on the sacred liturgy,Sacrosanctum concilium.16

Within that section of the preliminary conciliar draft which enunciated the basictheological principles, the subject ofactuosa participatio was treated chiefly inparagraphs 9 and 14 within the framework of earlier magisterial pronouncementssuch as Divini cultus, Mediator Dei,the allocution of Pius XII for Assisi,Tra le

sollecitudini and the instruction of 1958.17

In his explanatoryrelatio presented duringthe fourth general session on October 22, 1962, Franciscan Fr. Ferdinand Antonellispoke of aparticipatio actuosa et personalis.Some of the observations made in theensuing discussion are of interest.

The Archbishop of New York, Francis Cardinal Spellman, cautioned against amere generalization and a purely external participation{cavendum est a meradivulgatione et participatione tantum externa)which would only appear to be wor-ship in the Spirit and in the truth.18

Chiefly in light of his experiences in Berlin, Munich Archbishop Julius Dopfnerstressed that the spiritual life depends principally upon a fruitful and living partici-pation in the liturgy(vita spiritualis praecipue pendet a fructuosa et viva participa-

tione liturgiae)and expressed his satisfaction that although in principle Latin was toremain the liturgical language, the vernacular could also be permitted, above allwhere the salus animarum or the active participation of the people would make itseem advisable (ubi salus animarum seu actuosa participatio populi hoc suadet).19

The remarks of Raul Silva Henriquez, Cardinal Archbishop of Santiago, Chile, wereof greater theological significance. Since the liturgy is the exercise of Christ's priest-hood in His members, the Cardinal called for an unequivocal statement about thebaptismal priesthood of the laity. Dr. Hermann Volk repeated this request on thefollowing day.20

Archbishop Egidio Vagnozzi then expressed certain reservations, calling the for-mulations of the schema rather wordy(saepe verbosa), more poetic and asceticalthan strictly theological(magis poetico et ascetico quam stricto theolog ico sermoneconcinnata). He gave several concrete examples of this vague and sometimes theolog-ically inexact manner of expression(sermo theologicus saepe vagus quandoq uideminexactus). In the subsequent session Cardinal Ottaviani also called for the omissionof such ambiguities(relinquere ea quae ambigua possunt esse, vel obnoxia diversaeinterpretationi) 2l

In the fifth general session on October 23, 1962, Cardinal Ritter, Archbishop ofSaint Louis, U.S.A., once more called attention to the fact that the task of a liturgicalaction, at least in part, is to move thementes fideliumpsychologically, i.e., to callforth, support and complete in the faithful(in eis causare, nutrire, perficere)devo-tion and interior worship(devotionem et cultum internum).22 It may be noted, how-ever, that the means here proposed actually seem less suitable for accomplishing the

pastoral goal desired. Instead of speaking about the psychological and spiritualcharacter traits or dispositions of "contemporary man" aselementum deter-minativum et normativumof a liturgical transformation in general, one shouldifone is going to speak in sociological terms at allrather investigate carefully thesociological and anthropological foundations of celebration or feast, for example, orthe representative role of the bearers of authority in a community, and only thendraw the necessary consequences.23

As the discussion continued, the Archbishop of Camerino, Italy, Giusepped'Avack, urgently requested a precise definition of terms in order to ensure that theconciliar deliberations would bear fruit. In what sense, he asked are we using termssuch as "liturgy," and the like? The next speaker, William Cardinal Godfrey, Arch-

RTICIPATIO ACTUOSA bis ho p of W estmin ster, su pp ort ed the de m an d m ad e by Ar ch bis ho p d'Avack.24

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grettably, the remarks of these and other fathers went unheeded, and the synodformulated no definitions in the sense of these requests, but rather was content withpresenting more or less meager, scanty descriptions. 25 Thus J. Pascher was able toenumerate n ine different "extensions" of the concept "participation." Some of themhe considered theologically significant (e.g., scienter, plena, conscia), others heviewed as less meaningful (e.g., facilis or fructuosa). 20 It is not difficult to und erstand

why this fact continues to be perceived as a deficit. Here is a typical comment:

. . .the crisis which is rocking the Church today is to a great extent the consequenceofthat council. Thatis not a reproach directed againstthe council and its decisions assuch; one can rather surmise that these resultsset standards which werenot concreteenough because they were formulatedin complicated and wordy texts which thereforerequire interpretation.. .The concrete statementsof the council have practically neverreached their ultimate "consumer"in precise and comprehensible form,and hence thatwhich people today claimto understand as "post-conciliar"is really anythingbut clear.27

In an y event , Louis Ras tou i l , B ishopof Limoges , used c lea r conceptsin his w r i t t e ns u m m a r y of the theo log ica l founda t ionsof the p r i e s t h o o d of C h r i s t as the bas i s foractuosa participation

The result of the discussion up to this point was the addition of the words vibaptismatis in the text of the present article 14, precisely in order to state expressisverbis the sacramental basis for liturgical participation (ut fundamentum sacramen-tale participationis . . .verbis exprimatur) 20

Since human be ingsar e m a d e up of b o t h b o d y and sou l , th e actuosa participatioo f h u m a n p e r s o n sis necessar i ly in te rna las well as ex te rna l : the in te r io r e lementis the"hear t " of the mat te r, which mus tbe expressed in the ex te r io r par t i c ipa t ion .3 0 Sincethe object of l i tu rg ica l worsh ip is to p r o m o t e th e se l f -ob la t ion of the faithful as aspir i tual sacr if icein union wi th Chr i s t ,3 1 a c o n s t a n t l y m o r e p r o f o u n d t r a n s f o r m a t i o nin Chris t is requ i red , in the sense of the P a u l i n e a d m o n i t i o n , "Let th i s mind be iny o u , w h i c h wa s a l so in Christ Jesus."32 It may be n o t e d in pass ing tha t th i s actuosa

participatio ma y not be equa ted wi th conce lebra t ionin the str ic t sense of tha t t e rm,for two reasons. Firs t ly, becausela y persons lack th e s a c r a m e n t a l c h a r a c t e rof or-ders , and secondly because each par t i c ipan t should car ryout all and only thosep a r t s w h i c h p e r t a i n to his office by the n a t u r e of the rite and the n o r m s of thel i turgy.3 3

By wa y of s u m m a r y, it may be said that at the ce lebra t ion of H o l y M a s s , t o g e t h erwi th Chr i s t , th e faithful glorify God the Father in such a way tha t

they for their part offer to God the same adoration which Christ offersto the Father,and they unitethe glorification which they offer,to that glorification offeredby Christ.How doesall of this occur? Throu gh the fact thatin conformity withthe mind and heartof Christ they offer theirown spiritual sacrificeof themselves to God, acknowledgingHim as their Creatorand Lord, adoringHim and giving themselvesto Him completelyin gratitude and love.34

In this sense one can only agree wi th th e m e d i e v a l t h e o l o g i a n swho say t h a t th ef o r m s in w h i c h th e i n n e r a d h e s i o n to Chris t ' s sacr if icear e mani fes ted ou tward ly,ar ein fact seconda ry de ta i l s provid ed tha tth e interior link is expressed.3 5

T h e c h u r c h m u s i c i a nwh o is a w a r e of his respons ib i l i t i es ,is by n o m e a n s a s t rangerto th e m a n y p r o b l e m s c o n n e c t e d w i t hactuosa participatio. Th e ac t ive par t i c ipa t ionwhich expresses i tselfin the u n i v e r s a ll y c o m p r e h e n s i b l e l a n g u a g eof m u s i c d e m a n d sa firm and s o l id f o u n d a t i o n , w h i c h m u s tbe s o u g h t in a fa i th which shapesand f o r m sone 's whole l i fe .30 Th. B. R e h m a n n , c i t i n gMediator Dei, has s t r o n g l y e m p h a s i z e d

t h a t th e concept of a " l iv ing" par t i c ipa t ion3 7

must needs inc lude th e fu n d a m e nt al PARTICIPATIO ACTUOS17


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human attitude toward the liturgy (and indeed toward divine revelation itself):exauditu, an awefilled hearing, a wondering perception. The living worship commu-nity arises only from this deeply interior spiritual receptiveness.38 Before the councilever began, U. Bomm also pointed out that participation in God's redeeming actionis a type of mediation. It is from God that the singer receives the words of prayerwhich he intones, and it is to God that the singer directs his prayerful songbut at

the same time he passes this song on to others. Thus the singer shares in the sacra-mental and liturgical action of Christ and the Church as His interpreter, His herald,His spokeman, as the intermediary who through song interprets the signs of salva-tion.30

Significant c omm ents were made on this subject during the conciliar deliberation s.Thus during the discussion of chapter 7 (6 in the final redaction) of the schema,Bishop Peter Canisius van Lierde, O.S .A., noted th at one could not simply ignore theinterior participaton of the faithful.40 The next speaker, Bishop WilhelmKempf,agreed, pointing out that the simple designation of Musica sacra asancilla liturgiaewas inadequate because the essence of liturgical song must be expressed moreclearly: ipse cantus praecise est actio liturgica.il Enrico Nicodemo, Archbishop of

Bari, Italy, stressed that interior worship is the origin of the universally comprehensi-ble language of music(a cultu interno oritur)and he demanded that the p articipationof the people be precisely determined(expresse determinetur) in order to avoidharmful differences{ad diversitates vitandas, quae in damnum fidelium cederent).42

Success in this area also depends on musical quality, said Bishop Vincenzo Radicioniof Montalto, Italy. One may not condemn the congregation(populus in ecclesiacondemnari non debet)to worthless music or songs of the cheapest type under thepretext of "pastoral need"(sub specie exigentiae pastoralis).Only a music whichattracts the congregation through the power of its beauty, sanctity and generalappeal w ill be pastorally effective. Oth erwise the people will turn a way in disgust(aliturgia abhorrebit) because the music used in the liturgy is inappropriate and banal(ratione deformitatis seu inanitatis).Unfortunately, he concluded, this is oftenenough the case at present.43

After this brief survey of some fundamental theological aspects, it will be oppor-tune to consider several important musical points. The discussion of Musica sacragained much in clarity from the theologically well-founded observations of JaimeCardinal de Barros Camara, Archbishop of Rio de Janeiro. During the seventeenthgeneral session on November 12, 1962, he stated thatquoad suam naturam, Musicasacra is a pars necessaria vel integransof the solemn liturgy,quoad actionem anancilla liturgiae.44 The question was further clarified in 1964 at the general assemblyof the Federated Caecilian Societies at Brixen, by a conciliarperitus: it is of primaryimportance simply becauseagere sequitur esse.K

During the next general session of the council, one of the first speakers was thePrimate of Mexico, Archbishop Miguel Dario Miranda y Gomez. He insisted that allmust learn to grasp the pastoral task and the goal of the council correctly andcompletely (recte et adaequate) in order to avoid the danger of frustrating the genu-inely pastoral purpose by using supposedly "pastoral" means. True pastoral andliturgical progress, he concluded, always brings with it the progress and develop-ment of church music as well.46

In any discussion of the division of (musical) roles within the Mass, in the sense of"active participation," one repeatedly hears the phraseparies quae ad populumspectant. But the problem is precisely to determine which parts "pertain to" thecelebrant or the choir on the one hand, and which "pertain to" the participatingfaithful on the other. J. Pascher dryly observes that "the council, of course, does not

RTICIPATIO ACTUOSA se ttl e th e qu estio n."47

The same author opines that here "it could not simply be a18


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matter of those pieces whose actual performance pertains to the congregation, suchas the responses to the acclamations."48 On the basis of the greater intelligibility madepossible by the vulgar tongue he then attem pts to broaden the extension of the "partswhich pertain to the people," and among other things comes to the astonishingconclusion that the liturgy constitution considers the recitation and/or singing of theMass ordinary in the vernacular to be the norm, whereby the Latin form should also

not be lost.49

However, well-known canonists who have carefully analyzed this problem, suchas G. May an d H . Flatten, have come to the diametrically o pposed conclusion.50 Andthe reluctance with which certain persons accept the unassailable results of suchprofessionally qualified study, is more than passing strange. People simply attemptto minimize such conclusions by casting aspersions on them, calling them "com-pletely mistaken and unchurchly"51which surely contributes nothing to the factualexplanation of the conciliar texts.

Another attempt at interpreting the concept ofparies quae ad populum spectantargues from the "principle of functionality" and tries to include the entire ordinary ofthe Mass, for example, under the common denominator of "acclamation." A typical

example may be cited here.The acclamations, too, pertain to the congregation. These include not just the well-

known short responses such as "Glory to you, O Lord" and the like. TheSanctus,theKyrie and theAgnus Deiare also acclamations, which the composers of the medievalGregorian melodiesnot to mention more modern composersno longer understood.Hence they pertain to the congregation, as does theCredo, which is a profession of faithand hence not suitable for a lyrical and dramatic interpretation such as many composershave given it. The same is true for the hymn,Gloria in excelsis Deo.

And thus some do not hesitate to speak about "returning the ordinary of the Massto the congregation," concluding that "the reform means. . .the end of the completeMa ss ordinaries w hich are sung by the choir alone."52 Unfortunately, the partisans ofsuch an extreme view have not yet succeeded in presenting a logical explanation ofthe glaring contradiction evident between their position and the clear pronounce-ments of pope and council.52 A

The legitimate liturgist may be permitted the following observations:

The statement that the liturgy reform means the end of complete Mass ordinarieswhich are sung by the choir alone, does not correspond with the facts. For instance,some years ago the diocesan synod of Vienna passed the following regulation with 244"ayes,"24 abstentions and 9 "nays:"

The ordinary of the Mass can also be sung by the choir, though the congrega-tion may not be completely excluded from singing. In future it is basically nolonger permitted to singSanctusand Benedictus compositions straight through

the Eucharistic prayer. In order to overcome the resulting problems for traditionalchurch music, after the choir finishes theSanctusthe priest sings or recites theepiclesis, the consecratory prayers and the anamnesis. Then the choir sings theBenedictus,after which the celebrant sings the concluding doxology of the Eucha-ristic prayer.

The ordinary of Vienna, H.E. Cardinal Konig, then made this resolution a dioce-san law in accord with the provisions of canon 362 (Code of Canon Law, 1917).53

Referring to theSanctus,the instruction,MusicamSacram of March 5, 1967, statesthat . . .praestat ab universo coetu una cum sacerdote, de more cantari. .,54 A correctcanonist explains this text as follows:

But praestat means that it is more appropriate, it is more apt and opportune,

that the Sanctus usua lly be sung in com mo n by the entire cong rega tion. In othe r PARTICIPATIO ACT19


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words, no constantly binding norm, as would appear according to the erroneousGerman translation, but simply an earnest recommendation to conduct oneself soas a rule. Over and above this, the wordpraestat applies only to non-polyphonicMasses, since for polyphonic Masses it is expressly stated in No. 34, Par. 1 of theinstruction that they can be performed by the choirsuetis normis.Making a cleardistinction here, No. 34, Par. 2 of the sacred music instruction then continues:Inaliis casibus, therefore not in the case of a polyphonic ordinary. And only for

these other cases is the congregational singing of theSanctus urged.55In the medieval sources it is impossible to find clear proof that the congregation as a

whole, for instance during the middle ages, performed prescribed Gregorian chants orrecited the texts in common, as is often assumed.56

Finally, it is necessary to remind ourselves that according to canon 18 in the Code ofCanon Law, 1917 (18 in the Code of Canon Law, 1983), for the textual interpretation ofthe liturgy cons titution we still have at our disposal a legal norm of interpretatio n in thelink between the text to be explained and the intention or mind of the concrete legislatorformed before the law was passed.57

It will be helpful in this respect to note some of the relevant observations presentedduring the conciliar discussion. During the eighteenth general session on November

13 , 1962, Bishop Peter Canisius van Lierde pointed out that there are certain chantswhich are meant to be sung by the congregation(modulationes ad populum destina-tae et a populo decantandae)and others which are to be sung by a choir{modula-tiones ipsi choro destinatae).S8 This distinction, said the bishop, must be taken intoaccount in any discussion of vocal participation in the solemn liturgy. And in thisconnection Archbishop Radicioni called attention to another important fact: that thechoir has a true and p rope r liturgical role(habet verum munus liturgicum, et quidemsuum proprium), which is by no means identical with that of the congregation(e tdistinctum a munere populi).From this we can conclude, with the archbishop, thatchoral music has its own proper form and substance, distinct from the congrega-tional song (formam ac substantiam distinctam a cantu sacro populari).59 The fore-going considerations make one thing clear: the conscientious and diligent churchmusician must not allow himself to be misled by onesided (though today unfortu-nately widespread) misinterpretations of the conciliar texts.60 He is rather calledasis every son and daughter of the Churchto demonstrate through his accomplish-ments in the service of a truly sacred music, a deep and constructive loyalty to theChurch, to her clear commands, her authentic traditions, and her authoritativewishes.

REVEREND ROBERT A. SKERIS

NOTES1. Cujus sacerdotio configurantur fideles: Sum. Theol. Ill q. 63a. 3 resp.2. See A. Graiff, Teologia della partecipazione dei fedeli alia liturgia: La partecipazionedei fedeli alia messa = Liturgica 3 (Roma 1963) 29/62, here above all 43/4. On analogy,see E. Coreth, Analogia entis: LThK I (19572) 468/70.3. Ita se habet confirmatio ad baptismum, sicut augmentum ad generationem: Sum.Theol. Ill q. 72a. 6 resp. On this see also Graiff (note 2) 45/50. In order to base thedoctrine of the universal priestho od in the Church at least in part u pon the sacrament ofconfirmation, Pius Parsch, for example, interpreted the sacred chrism as "oil of anoint-ing to the priestly dignity:" Bericht iiber die 2. Volksliturgische Tagung in Kloster-neuburg: Bibel und Liturgie 2 (1927/28) 428/50, here 443/7. More recently, anotherattempt to stress the importance of the sacrament of confirmation in this respect hasbeen made by B. Luykx, Theologie et pastorale de la confirmation: Paroisse et Liturgie

RTICIPATIO ACTUOSA 39 (1957)180/201, 263/78, here e.g. 264, 267. But on the other hand, B. Botte has20


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pointed out how difficult it would be to find this beautiful idea (une tres belle idee) inthe church fathers (on ne la trouve pas chez les Peres): BTAM No. 669 (1951) Tome 6/202. See also the apposite remarks of E. Schillebeeckx, Le Christ, Sacrement de larencon tre de Dieu (tr. A. Kerkv oorde) = Lex Or and i 31 (Paris 1964) 176/88, above all181/2. However, it cannot be denied that the character of confirmation also includes adeputatio ad cultum and is related to the baptismal character. See the overview of thesources presented by A. Robeyns, Les droits des baptises dans l'assemblee liturgique:LMD 61 (1960) 97/130, here 99/107.4. Dialogus contra Luciferianos: MPL 23/166.5. J. P. Montminy, La participation des laics a l'Eucharistie du lie au Vie siecle: Sciencesecclesiastiques 19 (1967) 351/72, here 369.6. G. Nickl, Der Anteil des Volkes an der Messliturgie im Frankenreiche von Chlodwigbis auf Karl den Grossen: Forschungen zur Geschichte des innerkirchlichen Lebens 2(Innsbruck 1930) 24/32 on the Sanctus and the Pater Noster, 36/61 on the presentationof the gifts and the kiss of peace, etc.7. A. Franquesa, Die Beteilgung des Volkes in der mozarabischen Liturgie: LL 5 (1938)243/72, here above all 259/65.8. See for example the indications given by B. Capelle, Compte rendus bibliographi-ques: l'histoire des rites et la participation active a la Messe: QLP 18 (1933) 169/82.9. F. Holbock, Der eucharistische und der mystische Leib Christi in ihren Beziehungenzueinander nach der Lehre der Friihscholastik (Rom 1941) 215/8,229/31. See also A.Kolping, Der aktive Anteil der Glaubigen an der Darbringung des eucharistischenOpfers. Dogmengeschichtliche Untersuchung fruhmmittelalterlicher Messerklarungen:Divus Thomas 27 (1949) 369/80; 28 (1950) 79/110, above all 166/7.10 . AAS 36 (1903/4) 329/39. See also G. Lercaro, Tatige Teilnahme, das Grundprinzipdes pastoralliturgischen Reformwerkes Pius X.: LJb 3 (1953) 167/74, here 174. Publica-tions on this subject have meanwhile increased to such an extent that is is quite superflu-ous to attempt even an overview at this point.11 . Cf. the collection of these statements by e.g. P. Theeuws, Actieve deelname dergelovigen aan de liturgie: Tijdschrift voor Liturgie 46 (1962) 303/13; also A. Mistrorigo,La partecipazione dei fedeli alia liturgie nel pensiero e nell'opera dei Sommi Pontefici:

La partec ipazio ne dei fedeli alia Messe = Liturgica 3 (Roma 1963) 11/27. To be con-sulted with care and a critical sense is the Diss. theol. of Stephan Schmid-Keiser, AktiveTeilnahme. Kriterium gottesdienstlichen Handelns und Feierns = Europaische Hochs-chulschriften XXIII/250 (Bern 1985) 1/10-125.12 . On this see E. J. Lengeling, Ernte der liturgischen Bewegung: Idem, Die Konstitution= Reihe Lebendiger Gottesd ienst 5/6 (Mun ster 1964) 38*/46*, here above all39*/41*.13 . See J. Wagner, Heinrich von Meurers zum Gedachtnis: LJb 3 (1953) 5/9.14 . On this see e.g. A. Robeyns, De actieve deelneming aan de Eucharistie en hetpontificaat van Pius XII: Tijdschrift voor Liturgie 41 (1957)50/61, here 50/3.15. On this see Lengeling, Die Konstitution (note 12) 41/3, 49. Furthermore DOL 77/86and cf. 20/76, above all78 ; A. Bugnini, La riforma liturgica (1948/1975) = EphLitSubsidia 30 (Roma 1983) 902/20.16 . AAS 56 (1964) 97/138.17 . Acta synodalia Concilii Vaticani II (Roma 1970) Vol. I, part 1, 267/9. Hereinaftercited as A/S with volume or part number and pages.18 . AS I/I, 316. The passage cited from therelatio is to be found at p. 305.19 . AS (note 17) 320.20 . AS (note 17) 324; 359.21 . AS (note 17) 326; 344.22 . AS (note 17) 351/2.23. On the subject of "feast" see e.g. J. Pieper, Zustimmung zur Welt. Eine Theorie desFestes (Miinchen 1963); R. Ca illois, L'homme et le sacre (Paris 19502); G. He ilfurth, Festund Feier; Worterbuch der Soziologie (Stuttgart 19692) 275/7 with further literature. Onrole theory, see e.g. R. Dah rendorf, Ho mo sociolog icus: Kolner Zeitschrift fur Soziolo-gie und Sozialpsychologie 10 (1958) 178/208, 345/78 with abundant references. Impor-

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tant reflections on the representative role of those who bear authority within theChurch can be found in W. Siebel, Freiheit und Herrschaftsstrukturen in der Kirche:Schriften zur Religionssoziologie 1 (Berlin 1971), above all 39/52, 59/69. Such consider-ations appear to gain significance when one recalls what the archbishop of Durban,South Africa, Denis Hurley (to take but one example), said in the aula of St. Peter's onOctober 22, 1962: the Church's most important manifestation of herself (praecipuamanifestatio Ecclesiae) is to be found in the full and active participation of the entirePeople of God in the liturgical celebrations.24. AS (note 17) 359; 374.25 . Thus G. Barauna, Active participation: the inspiring and directive principle of theconstitution:Idem (ed.), The Liturgy of Vatican II (Chicago 1966) 1/132-93, here 134.26. J. Pascher, Das Wesen der tatigen Teilnahme: Miscellanea Liturgica G. Lercaro(Roma 1966)1/211-29, here 212/4. See also E. J. Lengeling, Die liturgische Versammlungund die Laien als Mittrager der Liturgie nach dem 2. Vatikanischen K onzil: Jahrbu ch desInsti tuts fur christl. Sozialw issenschaften 7/8 = FS J. Hoffner (1966/67) 313/32, here323, above all note 37. In his written votum, Bishop Biagio d'Agostino of Valle diLucania pleaded for the qualification "pia" on the grounds that greater piety was thefinal goal of all efforts at reform: AS (note 17) 590.27. Thus Theo Lemmer in the Rheinischer Merkur no. 52 (December 29, 1972) 20.28 . AS (note 17) 648/9.29 . Thus the relatio presented on December 3, 1962, by Archbishop Francis Grimshawof Birmingham, England: AS 1/4,170/1. This supplementary emendation was acceptedwith 2096 "ayes," 10 "nays" and 7 invalid ballots. See AS 1/4, 213.30. On this see J. Pascher (note 26) 218/9. The psychological ba ckgro und of this processwas described long ago by e.g. Cardinal Mercier, Apercus psychologiques sur la partici-pation des fideles a la vie liturgique: QLP 1 (1910/11) 4/11, here primarily 10.31. A. M. Roguet, Participation in the Massthe theological principles: V. Ryan (ed.),Studies in Pastoral Liturgy 2 (Dublin 1963) 120/37, here 127.32. Phil 2/5. On this see R. M . Van den Bosch, Actuosa p articip atio: Tijdschrift voorLiturgie 40 (1956) 323/6, here 324. Instructive also D. v. Hildebrand, Liturgie undPersonlichkeit = Bucher der Geisteserneuerung 4 (Salzburg 1933) 20/4, 37/42. On the

spirit of response to value in the liturgy, especially in the affirmative giving of oneself tothe Valuable, see pp. 70/102.33. Cf. H. Lubienska de Lenval, Un essai de participation a la Messe par le geste et lesilence: LMD 8 (1946) 68/74, here 72. One can of course use the expression in a broadersense, as is done with reference to the 1969 Novus Ordo Missae by E. Lodi, Participa-zione attiva o concelebrazione dei fedeli alia Messa?: Rivista Liturgica57 (1970) 127/42,here e.g. 131/2.34. Thus B. Durst, Wie sind die Glaubigen an der Feier der heiligen Messe beteiligt?:BenedMon 25 (1949) 337/54; 417/34, here432/3.35 . On this see A. Kolping (note 9) 167.36. See J. Overath, Zum Jahresbeginn: Musica sacra CVO 80 (1960) 1/3, here 1.37. G. S., Actuosa participatio: CVO 85 (1965)161/3.38. Th. B. Rehmann, Heilige Musik und kultische Feierlichkeit: CVO 81 (1961)18/21,here 20. See also the remarks of Lengeling, Was besagt "aktive Teilnahme?": LJb 11(1961) 186/8, above all 187/8, whereby the question is whether or not this participationis in fact limited to exclusively interior participation in Rehmann's lecture.39. U. Bomm, Kultgesang als tatige Teilnahme am Gotteswerk: CVO 80 (1960) 5/14,here above all 9.40. AS 1/2, 658.41 . AS (note 40) 659 and see note 44 below.42. AS (note 40) 740. In this connection one should recall the remarks of Th. Lemmercited above.43. AS (note 40) 749. As far as "pastoral needs" are concerned, see the remarks ofArchbishop Miranda y Gomez below.44. AS (note 40) 588. In this context see the present author's remarks in CVO 92 (1972)

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196/8, here 198. Bishop Kempf also spokein the same vein as Cardinal de BarrosCamara: see note 41 above.45 . Cf. CVO 84 (1946) 194.46 . AS (note 40) 669/70.47 . J. Pascher, Das liturgische Rechtdes II. Vatikanischen Konzils iiberdie HeiligeLiturgie: AfkKr 132 (1963) 385/405, here396.48 . J. Pascher, Augenblicklicher Standder Liturgiereform und Ausblick auf das Kom-mende: Liturgiereformim Streit der Meinungen = Studien und Berichte der Katholis-chen Akademiein Bayern 42 (Wurzburg 1968) 43/59, here46.49 . Pascher (note48) 47/8.50 . G. May, Umfang und Grenzen des Gebrauchs der Landessprache in der Liturgienach der Gesetzgebungdes zweiten Vatikanischen Konzils: OAfKr18 (1967) 16/94, here16, 17ff., 58 etc. See also H. Flatten, Zur Rechtslage der Musica Sacra nachdem 2.Vatikanischen Konzil:U. Mosiek-H. Zapp (edd.),Jus et salus animarum = FS Panzram(Freiburg 1972) 171/90, here e.g. 178, 180. This latter texthas been published in anauthorized English translationby R. Skeris (ed.), Cruxet Cithara = MuSaMel2 (Altot-ting 1983) 108/21.51 . For instance, see H. B. Meyer, Beharrungund Wandel im Gottesdienst: Liturgiere-form im Streit der Minungen (note48) 83/108, here aboveall 103/4.

52 . E. J. Lengeling, Eucharistiefeierund Pfarrgemeinde- Aufgaben nachdem Konzil:A.Exeler (ed.),Die neue Gemeinde = FS Filthaut (Mainz1968) 136/66, here147, 149.52A. E.g. Sacrosanctum Concilium112, 114; Notitiae 2 (1966) 292/3; DOL 506: theconservation and promotion of the thesaurum musicae sacrae"are evidently not in-tended to take place outside that environmentin which and for which sacred musicwasborn, but rather within the practical liturgical execution.. ."53 . Wiener Synodalbeschliisse,Abs. V, Die Kirchenmusik, No. 26. Cf. Wiener Dioze-sanblatt of January 1, 1970, as well as J. Overath (ed.), Magna Gloria Domini: CIMSSalzburg 1972 (Roma 1971) 157.54. AAS 59 (1967) 310.55 . Thus H. Flatten (note50) 188.56 . Thus K. F. Fellerer, Soziologieder Kirchenmusik = Kunst und Kommunikation9(Koln/Opladen1963) 27 note 30. See also G. Goller, Die Struktur der Missa Cantatainder romischen Liturgie:J. Overath (ed.), Musica Sacraund Liturgiereform nachdem II.Vatikanischen Konzil (Regensburg1968) 129/48, here aboveall 134/41. The matter iswell summarizedby J. Handschin, Die historische Stellungvon Gesang und Orgelspielim Gottesdienst:H. Oesch (ed.), Gedenkschrift Jacques Handschin (Bern1957) 161/5,here 161: "Many assume that congregational singing indeed existedin the earliest Chris-tian ages, but that it gradually disappearedin the course of the middle ages, beingtotally replacedby the song of the clerics. Thoug hit may be correct to a certain extent,the statement is in any case exaggerated,for community singing never diedout com-pletely, even in the middle ages. We know that in the larger and more generouslyendowed churches,the song of the clerics assumedthe form of truly artistic singing.Butsuch song is not the product of the exuberant high middle ages,or of the renaissance,for the Church already knew such truly artistic song sincethe time of Ambrose and

Augustine. As this type of song flourished, congregational singing receded intothebackground duringthe middle ages, but at no time did it disappear completely.Thereally new development is that in the middle ages, the organ gradually came intotheChurch. . ."57 . See H. Barion, Das Zweite Vatikanische Konzil. Kanonistischer BerichtII: Der Staat4 (1965) 341/59, here358. Now: W. Bockenforde (ed.), Kircheund Kirchenrecht.Ge-sammelte Aufsatze Hans Barion (Paderborn1984) 519/37, here536.58 . AS (note 40) 657.59 . AS (note 40) 750.60 . Dreadful examplesof such misinterpretationcan be found in e.g. G. May, Deutungund Missdeutungdes Konzils: AfkKr135 (1966) 444/72, here452ff. See also F. Feuling(ed.), Konzilsaussageund Konzilsauslegung (Zurich 1966), aboveall 39/64.

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REVIEWS

BooksMartin B. Hellriegel: Pastoral Liturgist byNoel Hack-mann Barrett. Central Bureau, Catholic Central Un-ion of America, 3835 Westminster PL, Saint Louis,MO 63108. 224 pp; $10, paper. 1990.

In his little volume,The Feast of Faith, CardinalRatzinger remarks that "lamentably, the magnificentwork don e. . .by men like Romano Gua rdini a ndPius Parsch has been thrown into the wastepaper bas-ket with the advent of the new books. . .Thank Godthere are signs that the inheritance bequeathed bythese great liturgical teachers is being rediscoveredand carried forward" (pp. 70-71).

One of the great American liturgical teachers wasMonsignor Martin B. Hellriegel. Born in the German

Rheinland, he emigrated early in life, settling in theArchdiocese of Saint Louis. While most of his formaleducation was in American schools, his early forma-tion in a deeply Catholic family left its imprint on hisentire life. The living of the liturgical year, with thevariety of practices associated with the feasts ofChrist and the saints, established the foundationupon which his liturgical studies and ultimately hispastoral use of the liturgy in his priesthood werebuilt.

Most of his years in the priesthood were spent ei-ther as chaplain to the Sisters of the Precious Blood at

O'Fallon, Missouri, or as pastor of the Church of theHoly Cross in Baden, near Saint Louis. He has left anumber of articles, some musical compositions, andtwo books,Holy Sacrifice of the Massand Vine andBranches.

His greatest contribution, however, came in hisactions and his ability to form others, both religiousand lay people, in the true spirit of liturgical wor-ship. His own attractive personality certainly playedan im portan t role in convincing people of the truth ofhis apostolate, a fact of any pastoral activity. He wasa successful parish priest, even at a time when mostof the clergy looked upon liturgical innovations assuspicious and even dangerous to the faith. Hellriegelwas in the forefront of liturgical activ ity in the UnitedStates and closely in touch with the progress beingmade in Germany and Austria. He knew the men towhom Cardinal Ratzinger referred, and he broughttheir thinking into this country, chiefly through thepages of Orate Fratres (today's Worship) and at theannual Liturgical Weeks which attracted participantsfrom all parts of the country. His contributions werenot theoretical; he spoke and wrote as a pastor in thevineyard. But he knew the theology behind the lit-urgy and its parochial implementation.

Among the things he promoted especially was thesinging of Gregorian chant. His teaching methodsmight well be questioned by a music teacher, since hewas a great proponent of the rote method. He had arecording of the Solesmes monks singing the Masschants which he played for his parish societies andthe children. They listened and then imitated. I recallonce on a visit to Germany having a tape played forme and then being asked what I had listened to. Ireplied that I had heard a group of French schoolchildren singing Gregorian chant, but was told that Ihad heard Monsignor Hellriegel's American children.They had listened well and imitated even better. Theysang just like the monks of Solesmes Abbey!

But Hellriegel's efforts produced enthusiasm for li-turgical worship, and his people found in it the high-est way to adore God and participate in the mysteriesof the redemption. The liturgy became for them theChristian life, the union with Christ, and the thresh-

old to eternal life. It was not artificial or forced orperipheral, because their pastor had explained it andled them to appreciate how Christ's mysteries livedon in our day through the Church and the sacra-ments .

It is good to have the achievements of MonsignorHellriegel's life recorded. It is good, as Cardinal Rat-zinger remarked, to have the work of these earlyteachers rediscovered and carried forward. But be-hind the Cardinal's words is the obvious implicationthat the liturgical activity of today is off the trackand has forgotten the direction in which it originallyhad been set. One wonders what Hellriegel's reactionwould be to much of the liturgical activity of thepresent.

The author of this biography is always eager topoint out innovations suggested by MonsignorHellriegel that eventually became incorporated intothe reform, but here and there she drops a hint thatnot all of the innovations that came into being afterthe council were entirely to his liking or even usefuland wise. He noted a departure from the true spiritthat the founders had established, and their effortwas being derailed. "True liturgical formation cannotbe achieved by a continual stream of new ideas and

new forms," said Ratzinger (p. 71). Hellriegel, Ithink, would have agreed with that.

Frankly, I do not think that Monsignor Hellriegelwould have fit into the present generation of litur-gists. I have the feeling that someone is trying to puthim into a mold that he does not fill. The bibliogra-phy and the chapter endnotes make me suspicious ofsuch an effort. Instead of concentrating on Monsi-gnor Hellriegel and his works, one's attention is oftendrawn to him only because of what came to be inlater reforms. Hellriegel's true glory lies in what hehimself achieved with his parish and the convent hedirected. Only of secondary importance is what pos-

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sibly happened with the council, which might ormight not have been influenced by him or his contem-poraries.

The book lacks an index (a surprising fact in thesedays of computers!) which would have been mostuseful. Many more names of Monsignor's contempo-raries could have been incorporated into the narra-tive. Some are glaring in their absence.

The efforts of the Catholic Central Union of Amer-ica to keep alive the name and works of their closefriend and collaborator surely should be com-mended. R I S

The World of the Oratorioby Kurt Pahlen. Portland,Oregon: Amadeus Press, 1990. 357 pp.

This book appeared first in its German edition un-der the title Oratorien der Welt.Its subject matter isbroader than the title indicates, since it considers theMass, Requiem, Te Deum, Stabat Materand largecantatas in addition to the oratorio. It is beautifullyprinted, profusely illustrated and filled with numer-ous musical examples. It is rather a coffee table vol-ume than a musicological work. It is filled with infor-mation, but it seems to be intended for the interestedmusic lover rather than the scholar or serious studentof musical forms. The bulk of the work (some 326pages) is organized alphabetically according to com-poser. The list stretches from Adler to Wellesz andincludes many well-known and a few not so well-known writers. Entries average a page or two, andthey do not constitute a complete treatment of thecomposers' works, even of those in the categories

being considered. For example, Luigi Cherubini isgiven mention for twoRequiem Masses, although hehas several other Masses. Josquin des Prez merits aquarter-page and mention of hisMissa Pange Lingua.Big names, such as Mendelssohn, Franz JosephHaydn, Mozart, J.S. Bach and Handel, do indeedhave more ample coverage. A fair representation ofcontemporary composers brings up names such asHonegger, Hovhaness, Manuel de Falla, Paul Cres-ton, David Brubeck, Britten, Ariel Ramirez, GuntherSchuller and William Walton. Their articles arebrief.

A short chapter attempts a history of the oratorioform, but no effort is made to discuss the Mass orother liturgical texts(Te Deum , Stabat M ater, Re-quiem) as separate musical forms. The various textsare printed in appendices in both Latin and English,but the texts of the oratorios mentioned in the articleson each composer, which occur in several differentlanguages, are not printed. The last six pages aregiven over to a glossary of musical and liturgicalwords, quite useful for a musical or liturgical lay-man.

Kurt Pahlen has previously published similarbooks on the opera and the symphony. This is a verypleasant book to browse in, and anyone can enjoy itand learn from looking into it. R.J.S.

OrganLargo by Antonio Vivaldi, transcribed and edited byRandolph N. Waller. Kenwood Press, Ltd., $3.50.

This is an arrangement of the slow movement ofConcerto No. 4 fromThe Seasons. It is a brief, sim-

ple setting with the melody in the right hand and thecontinuo arrangement in the left hand and pedal.Transcriptions of this nature are always appropriatefor service use, and organists will welcome the publi-cation of this lovely piece.

MARY E. LE VOIR

Introduction, Ricercare, et Toccataby Lionel Rogg.Alph onse Leduc & Cie, distributed by Theo dorePresser Co., $16.25.

Many organists are familiar with the name ofLionel Rogg as one of the outstanding performers ofthis decade. His reputation will perhaps help intro-duce this fine work. A distinct, linear, atonal, andtransparent style is evident in all three movements,which translates to some reading and technical chal-lenges for the performer. The writing is so idiomaticfor the organ, however, that performance is not asdifficult as the score would suggest. The toccata, inparticular, is a tour de force for organ with repeatednotes and ostinato patterns, which build to a climac-tic and brilliant conclusion.

Documents

Sacred Music, 117.4, Winter 1990; The Journal of the Church Music Association of America