What is the role of the choir? (GIRM 103 & 104) Among the faithful, the schola cantorum or choir exercises its own liturgical function, its place being to take care that the parts proper to it, in keeping with the different genres of chant, are properly carried out and to foster the active participation of the faithful by means of the singing. What is said about the schola cantorum also applies, with due regard for the relevant norms, to other musicians, and especially the organist. It is fitting that there be a cantor or a choir director to direct and support the people’s singing. Indeed, when there is no choir, it is up to the cantor to direct the different chants, with the people taking the part proper to them.
Where should the choir be? (294 & 312) The faithful and the schola cantorum (choir) shall have a place that facilitates their active participation. The schola cantorum (choir) should be so positioned with respect to the arrangement of each church that its nature may be clearly evident, namely as part of the assembled community of the faithful undertaking a specific function. The positioning should also help the choir to exercise this function more easily and allow each choir member full sacramental participation in the Mass in a convenient manner.
What is the importance of signing at Mass and when should a Mass be sung or not? (GIRM 40) Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of peoples and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are in principle meant to be sung, every care should be taken that singing by the ministers and the people not be absent in celebrations that occur on Sundays and on Holydays of Obligation.
If there is signing at the Mass, what should be the first priority? (GIRM 40) However, in the choosing of the parts actually to be sung, preference is to be given to those that are of greater importance and especially to those which are to be sung by the Priest or the Deacon or a reader, with the people replying, or by the Priest and people together.
Is there an order of what should be sung? (Musicam Sacram 27) “As far as possible, eucharistic celebrations with the people, especially on Sundays, should by preference take the form of a Mass with singing, even more than once in the same day.
Is there such thing as a “high” or “low” Mass in the Ordinary Form of the Mass? (Musicam Sacram 28) The distinction between solemn, the high, and the low Mass, sanctioned by the 1958 Instruction (no. 3) remains in force, according to tradition and current law. But for pastoral reasons degrees of solemnity for the sung Mass are proposed here in order that it will become easier, in accord with each congregation's capability, to make the celebration of Mass more solemn through the use of singing.
What makes the Mass “high” or “low? If the Mass is not sung, it is a low Mass. If the Mass is sung, there are “degrees of solemnity”, that help to determine how solemn or “high” the Mass is. These degrees are found in Musicam Sacram sections 29-31. Musicam Sacram is a document of the Vatican II Council. These degrees must be so employed, however, that the first may always be used without the others, but the second and third never without the first. Thus in all cases the faithful are to be brought to take part fully in the singing.
To the first degree belong:
a. in the entrance rites
-the priest's greeting and the congregation's response;
-the opening prayer.
b. in the liturgy of the word
-the gospel acclamations.
(again the Priest's greeting and congregation's response,
not the Alleluia which is listed below)
c. in the liturgy of the eucharist
-the prayer over the gifts;
-the preface, with the opening dialogue and the Sanctus;
-the Lord's Prayer, with the invitation and embolism;
-the greeting May the peace of the Lord;
-the prayer after communion;
-the final dismissal.
To the second degree belong:
a. Kyrie, Gloria, Agnus Dei
b. profession of faith;
c. general intercessions.
To the third degree belong:
a. chants for the entrance procession and for communion;
b. chants after a lesson or epistle;
c. Alleluia before the gospel;
d. chants for the presentation of the gifts;
e. the Scripture readings, except when it seems better not to have them sung.
(GIRM 366) It is not permitted to substitute other chants for those found in the Order of Mass, for example, at the Agnus Dei (Lamb of God).
What type of music or signing should be used at Mass? (GIRM 41) The main place should be given, all things being equal, to Gregorian chant, as being proper to the Roman Liturgy. Other kinds of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.
What should be sung in Latin? (GIRM 41) Since the faithful from different countries come together ever more frequently, it is desirable that they know how to sing together at least some parts of the Ordinary of the Mass in Latin, especially the Profession of Faith and the Lord’s Prayer, according to the simpler settings.
The third degree above mentions “chants” for the entrance procession, communion and presentation of the gifts (offertory). How are these “chants” chosen? What is meant by “chants”? The guidelines below from (GRIM 48) apply not only to the Entrance Chant but to the entrance, offertory and communion chants.
In the Dioceses of the United States of America there are four options for the Entrance Chant:
(1) the antiphon from the Missal or the antiphon with its Psalm from the Graduale Romanum as set to music there or in another setting;
(2) the antiphon and Psalm of the Graduale Simplex for the liturgical time;
(3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms;
(4) another liturgical chant that is suited to the sacred action, the day, or the time of year, similarly approved by the Conference of Bishops or the Diocesan Bishop.
Where are the antiphons found? They are in the Roman Missal, liturgical text given to us by the Church and appropriate for the liturgical season or feast. (GIRM 367) In choosing the chants between the readings, as well as the chants at the Entrance, at the Offertory, and at Communion, the norms laid down in their proper places are to be observed (cf. nos. 40-41, 47-48, 61-64, 74, 86-88).
If I want to begin chanting these antiphons, what resource do I use? The Simple English Propers by Adam Bartlett with practice video on how to chant from https://www.ccwatershed.org/. Link to Liturgy includes a Mass Music link in all packets completed after the 1st Sunday in Lent 2012.
Is it wrong to sing a song or hymn instead of one of the antiphons at Mass? It is permissible but not the preference. It is option 4, not option 1.
Where should instruments be placed and when should these instruments not play? (GIRM 313). The organ and other lawfully approved musical instruments should be placed in a suitable place so that they can sustain the singing of both the choir and the people and be heard with ease by everybody if they are played alone. It is appropriate that before being put into liturgical use, the organ be blessed according to the rite described in the Roman Ritual. In Advent the use of the organ and other musical instruments should be marked by a moderation suited to the character of this time of year, without expressing in anticipation the full joy of the Nativity of the Lord. In Lent the playing of the organ and musical instruments is allowed only in order to support the singing. Exceptions, however, are Laetare Sunday (Fourth Sunday of Lent), Solemnities, and Feasts.
What are lawfully approved musical instruments? (GIRM 393) While the organ is to be accorded pride of place, other wind, stringed, or percussion instruments may be admitted into divine worship in the Dioceses of the United States of America, according to longstanding local usage, in so far as these are truly suitable for sacred use, or can be made suitable.
What does sacred use mean? The guitar is a stringed instrument and it can be played in a secular way (secular means, outside the temple) and a sacred way. This same rule applies to percussion instruments. There is a distinction between music within the temple (sacred) and outside the temple (secular).
MOVIE – Elvis Presley - Let Us Pray (Change Of Habit 1969)
In 1969-1970 Elvis Presley made his last film which was called “CHANGE OF HABIT.” It stared Mary Tyler More as a Benedictine Nun, and it took place in a Catholic parish in inner city America. The film’s title more or less says it all, because it is presumably about this nun who is having something of a vocation crisis (who may be about to lose her habit as so many did at that time). It also means that the habits of the Church (aka the traditions of the Church) are also changing. The final moments of the film is Elvis playing in the parish band. It has so many stereotypes in it that make it an interesting piece of pop culture to study. There is the pretty nun having a vocation crisis in these modern times (because young people really don’t belong in those old vocations). There is the dumb, old, square priest who seems not to understand this hip and groovy new generation. There are the old church ladies whose piety is mocked and dismissed as cluelessness. There is the band up in front of the altar. There are the people singing to the new hip music. There is Elvis strumming on his guitar as he makes eyes at the pretty nun and singing about prayer, implying somehow that God is a cool cat and okay with the sister changing her habit. And then there is the music, which was presumably really cool then?