Arsis And Thesis-Gregorian Chant

Arsis And Thesis-Gregorian Chant-4
The adherents of one would not be happy worshiping with adherents of the other.

The adherents of one would not be happy worshiping with adherents of the other.

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Because they have so much in common, the fact that they appeared almost simultaneously raises a number of probing questions.

The editors of all three volumes clearly believe that something has gone drastically wrong in the fifty intervening years since the council.

But there was also to be Version II, a second contestant.

In it, vernacular languages and music would be used, along with all varieties of instruments indigenous to the prevailing cultures. Singing mostly remained the preserve of choirs, not congregations.

I hasten to add that there was nothing inherently a-catholic about Version II, at least as it appeared in print in the . The problem resided instead in the missal’s implementation by well-meaning but ill-informed clergy and musicians, who approached the liturgical task with an agenda whereby they would reform congregations according to their fashionable view of the church. (Remember, I’m referring to Version I, not the Extraordinary Form).

Both versions pledge allegiance to the bishop of Rome and use the same order of Mass, but with musical and linguistic styles that completely isolate the one from the other.

Version II became so prevalent that many Catholics thought that Masses in Latin were pre-conciliar and illegal.

Only in unusual cases did a congregation truly become the singing body envisioned by the U. bishops in (1972), despite the liberal dreams for participation and the lofty language in MCW.

This means that the best theological insights of the best poets and the best composers in our own day have the capacity to express new understandings of the paschal mystery.

For a new hymnal to exclude virtually all hymnody past 1962, therefore, is utterly unconscionable.


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