1. We don't create the Liturgy, we receive it -- this is why we use antiphons rather than hymns.
2. We don't sing at Mass, we sing THE Mass -- this is why we prefer gregorian chant as well.
3. The human voice is God's instrument by which he desires to be praised -- this is why we favor the organ and flute over other instruments.
4. Notes on the Liturgy of the Word.
Below are a number of reference quotations.
Listen online [here]!
"Gregorian Chant is, consequently the Chant proper to
the Roman Church, the only chant she has inherited from the ancient fathers, which
she has jealously guarded for centuries in her liturgical codices, which she
directly proposes to the faithful as her own, which she prescribes exclusively
for some parts of the liturgy, and which the most recent studies have so
happily restored to their integrity and purity. On these grounds Gregorian
Chant has always been regarded as the supreme model for sacred music, so that
it is fully legitimate to lay down the following rule: the more closely a
composition for church approaches in its movement, inspiration and savor the
Gregorian form, the more sacred and liturgical it becomes; and the more out of
harmony it is with that supreme model, the less worthy it is of the temple. The
ancient traditional Gregorian Chant must, therefore, in a large measure be
restored to the functions of public worship, and the fact must be accepted by
all that an ecclesiastical function loses none of its solemnity when
accompanied by this music alone. Special efforts are to be made to restore the
use of the Gregorian Chant by the people, so that the faithful may again take a
more active part in the ecclesiastical offices, as was the case in ancient
times."
-Pope Saint Pius X, Tra le Sollecitudini, November 22, 1903
"It must be holy. It must not allow within itself
anything that savors of the profane nor allow any such thing to slip into the
melodies in which it is expressed. The Gregorian chant which has been used in
the Church over the course of so many centuries, and which may be called, as it
were, its patrimony, is gloriously outstanding for this holiness."
-Venerable Pope Pius XII, Musicae Sacrae #42, December 25,
1955
"The Church acknowledges Gregorian chant as specially
suited to the Roman liturgy: therefore, other things being equal, it should be
given pride of place in liturgical services."
-The Second Vatican Council, Sacrosanctum Concilium #116,
December 4th, 1963
Pope Francis, on the 50th Anniversary of Musicam
Sacram – Liturgical Music Conference in Rome: Certainly the meeting with
modernity and the introduction of vernacular languages into the Liturgy has
raised many problems: of musical languages, forms and genres. At times, a
certain mediocrity, superficiality and banality have prevailed to the detriment
of the beauty and intensity of the liturgical celebrations. That is why the
various actors in this field, musicians and composers, conductors and singers
in scholae cantorum, and those involved in the liturgy, can make a valuable
contribution to the renewal —especially in quality — of sacred music and
liturgical chant. (Pope Francis, March
2017)
From Sacrosanctum Concilium:
Vatican II on the Liturgy
28. In liturgical celebrations each person, minister or layman,
who has an office to perform, should do all of, but only, those parts which
pertain to his office by the nature of the rite and the principles of liturgy.
29. Servers, lectors commentators, and members of the choir also
exercise a genuine liturgical function. They ought, therefore, to discharge
their office with the sincere piety and decorum demanded by so exalted a
ministry and rightly expected of them by God's people.
Consequently they must all be deeply imbued with the spirit of the
liturgy, each in his own measure, and they must be trained to perform their
functions in a correct and orderly manner.
30. To promote active participation, the people should be
encouraged to take part by means of acclamations, responses, psalmody,
antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all
should observe a reverent silence.
116. The Church acknowledges Gregorian chant as specially suited
to the Roman liturgy: therefore, other things being equal, it should be given
pride of place in liturgical services.
But other kinds of sacred music, especially polyphony, are by no
means excluded from liturgical celebrations, so long as they accord with the
spirit of the liturgical action, as laid down in Art. 30.
117. The typical edition of the books of Gregorian chant is to be
completed; and a more critical edition is to be prepared of those books already
published since the restoration by St. Pius X.
It is desirable also that an edition be prepared containing
simpler melodies, for use in small churches.
118. Religious singing by the people is to be intelligently
fostered so that in devotions and sacred exercises, as also during liturgical
services, the voices of the faithful may ring out according to the norms and
requirements of the rubrics.
120. In the Latin Church the pipe organ is to be held in high
esteem, for it is the traditional musical instrument which adds a wonderful
splendor to the Church's ceremonies and powerfully lifts up man's mind to God
and to higher things.
From Musicam Sacram: What Should be Sung & By Whom
28. The distinction between solemn, sung and read Mass, sanctioned
by the Instruction of 1958 (n. 3), is retained, according to the traditional
liturgical laws at present in force. However, for the sung Mass (Missa cantata), different degrees of
participation are put forward here for reasons of pastoral usefulness, so that
it may become easier to make the celebration of Mass more beautiful by singing,
according to the capabilities of each congregation.
These degrees are so arranged that the first may be used even by
itself, but the second and third, wholly or partially, may never be used
without the first. In this way the faithful will be continually led towards an
ever greater participation in the singing.
29. The following belong to the first degree:
(a) In the entrance rites: the
greeting of the priest together with the reply of the people; the prayer.
(Priest: The Lord be with you; People: And with your spirit.)
(b) In the Liturgy of the Word:
the acclamations at the Gospel.
(c) In the Eucharistic Liturgy: the
prayer over the offerings; the preface with its dialogue and the Sanctus; the
final doxology of the Canon, the Lord's prayer with its introduction and
embolism; the Pax Domini; the prayer after the Communion; the formulas of
dismissal.
30. The following belong to the second degree:
(a) the Kyrie, Gloria and Agnus
Dei;
(b) the Creed;
(c) the prayer of the faithful.
31. The following belong to the third degree:
(a) the songs at the Entrance and
Communion processions;
(b) the songs after the Lesson or Epistle;
(Responsorial Psalm or Gradual)
(c) the Alleluia before the
Gospel;
(d) the song at the Offertory;
(e) the readings of Sacred
Scripture, unless it seems more suitable to proclaim them without singing.
32. The custom legitimately in use in certain places and widely
confirmed by indults, of substituting other songs for the songs given in the
Graduale for the Entrance, Offertory and Communion, can be retained according
to the judgment of the competent territorial authority, as long as songs of
this sort are in keeping with the parts of the Mass, with the feast or with the
liturgical season. It is for the same territorial authority to approve the
texts of these songs.
33. It is desirable that the assembly of the faithful should
participate in the songs of the Proper as much as possible, especially through
simple responses and other suitable settings.
The song after the lessons, be it in the form of gradual or
responsorial psalm, has a special importance among the songs of the Proper. By
its very nature, it forms part of the Liturgy, of the Word. It should be
performed with all seated and listening to it—and, what is more, participating
in it as far as possible.
34. The songs which are called the "Ordinary of the
Mass," if they are sung by musical settings written for several voices may
be performed by the choir according to the customary norms, either a capella,
or with instrumental accompaniment, as long as the people are not completely
excluded from taking part in the singing. (Kyrie, Gloria, Sanctus, Agnus Dei)
In other cases, the parts of the Ordinary of the Mass can be
divided between the choir and the people or even between two sections of the
people themselves: one can alternate by verses, or one can follow other
suitable divisions which divide the text into larger sections. In these cases,
the following points are to be noted: it is preferable that the Creed, since it
is a formula of profession of faith, should be sung by all, or in such a way as
to permit a fitting participation by the faithful; it is preferable that the
Sanctus, as the concluding acclamation of the Preface, should normally be sung
by the whole congregation together with the priest; the Agnus Dei may be
repeated as often as necessary, especially in concelebrations, where it accompanies
the Fraction; it is desirable that the people should participate in this song,
as least by the final invocation.
35. The Lord's Prayer is best performed by the people together
with the priest.[22]
If it is sung in Latin, the melodies already legitimately existing
should be used; if, however, it is sung in the vernacular, the settings are to
be approved by the competent territorial authority.
