A Pastor’s Page on Latin and Gregorian chant

When I travel and stop at parish churches, or when I surf their sites, I scan their parish bulletins. 

Bulletins often include a "Pastor’s Page". 

I am delighted when these commmentaries are well-written, informative, and not condescending. 

I am rarely delighted.

Enter Fr. George Welzbacher, retired professor of ancient history and former pastor of St. Agnes in St. Paul.  He is one of the smartest priests I know.  Father has dignitas.

He produces a Pastor’s Page worthy of the name.  Often he quotes at length from news sources adding commentary.  (Hmmm… sounds rather like a blog, doesn’t it….)  He directs the reader exactly to the core of issues and unerringly servers up the money quotes.  His offerings are especially useful for figuring out who is who and what is what in puiblic debates on moral issues or during political campaigns.

What I appreciate most is that he thinks his parishoners are smart.

Here is this week’s Pastor’s Page from Fr. George Welzbacher of St. John’s in the East side of St. Paul, MN.   Some emphasis is in the original.  I add my emphasis in bold blue.

Pastor’s Page
By Fr. George Welzbacher
  
Apri 22, 2007 
  
   In last week’s Pastor’s Page I alluded to Pope Benedict’s intent to restore to the liturgy of the Western Rite a more abundant use of Latin. Such restoration will include the singing (in Latin) of Gregorian Chant. In so doing, Pope Benedict is in no way subverting either the word or the spirit of Vatican II. Rather he is affirming what the Second Vatican Council taught. The Council’s document on the liturgy, Sacrosanctum Concilium, declares that, among all the options for the musical enhancement of the liturgy, Gregorian Chant enjoys pride of place, even as the pipe organ (as compared, let us say, to a guitar) is to be judged the instrument best suited to evoking the sense of grandeur that befits the worship of Almighty God. How the Council’s praise for Gregorian Chant as the preferential option for music at Mass should have come to be perceived as a mandate for abolition is a mystery. Equally mysterious is the misconstruing of the Council’s allowing the use of the vernacular in the Mass, without prejudice to the status of Latin as the official liturgical tongue, as in some way an interdiction of Latin. It would seem that in the minds of some the phrase "may be used" converts rather too easily to "must be used".
   There is much to be said for Pope Benedict’s campaign for the restoration of Gregorian Chant. The reverent singing of these ancient melodies in their original tongue can reinforce our sense of unity with successive generations of the Catholic past as well as with the faithful dispersed around the globe today. Reminding us that we belong to a community that transcends political borders and etlmic boundaries, these chants can strengthen our allegiance to an order that is holier and higher than the more recently emergent entities and values that compete for our allegiance today. Moreover a widespread familiarity with certain basic Chant settings for the Latin texts of the Common of the Mass will provide in this age of global travel a practical advantage, greatly facilitating at international gatherings such as Catholic World Youth Days a more active participation in the liturgy.
   In the aftermath of the French Revolution and the frenzy of demolition that accompanied it those who turned to the study of Gregorian Chant with the intent to restore its employment in the the liturgy were the monks of the Benedictine monastery of St. Peter at Solesmes (pronounced: Soh-lemm). (If you think of France as shaped like a tea-pot with its spout pointing to the west, Solesmes is located where the spout joins the pot).
   During the later decades of the nineteenth century enthusiasm for the restoration of Gregorian Chant spread from Solesmes to much of the rest of Europe. And with the call of Pope St. Pius X (1893-1914) for its use throughout the Latin rite its serious study took root in our seminaries here in America. But paradoxically – indeed, inexplicably – beginning quite suddenly in the mid – nineteen sixties and in open defiance of the explicit pronouncements of Vatican II the American Catholic Church, supposedly in the "spirit" of Vatican II, was seized with a frenzy of its own, in which every piece of music that suffered from the disadvantage of pre-dating the Beatles was consigned to the dumpheap. Catholic congregations were in consequence subjected to an era of hip-swinging, thwanking and whanking self-celebrating guitarists, belting out anthems such as "Here We Are, All together as We Sing Our Song, Joyous-lee-eey!" Trash such as this became coin of the realm, in irrefutable demonstration of Gresham’s Law.
   In time a reaction set in against these proletkult imbecilities, and American Catholic churches tentatively at first, and following as often as not in the footsteps of our "separated brethren" (who were blessed with better taste), began once again to draw from the whole immense range of the Catholic musical repertoire, from Chant and polyphony through the triumphs of the Baroque and the masterpieces of the School of Vienna to the exuberant lyricism of the Romantic Age and the astringent neo- mysticism of major compositions of our own time. The Church of St. Agnes in St. Paul, Minnesota, under the pastorate of Monsignor Richard Schuler, helped spectacularly to lead the way. Eventually it would come to pass that recordings of Gregorian Chant sung by the Spanish monks of the monastery of Santo Domingo de Silos would be flying off the shelves of CD stores all over the world.
   In view of all of this I thought you might be interested in reading about the monastery where the "resurrection" of Gregorian Chant began: the Benedictine monastery of St. Pierre de Solesmes.
   Let’s book passage with Reporter John Tagliabue of the New York Times for a visit to Solesmes via a story that appeared in the April 10th issue of The Times.

                           *          *          *          *         *
At the Local Abbey, Singing Unto the Lord an Old Song
                                              By John Tagliabue
                                              Solesmes, France
One of the tasks of Roger Sever as mayor of this quaint village in western France is to console misguided tourists who want to hear the monks in its  11th-century monastery singing in Gregorian chant. "People come and ask, ‘Can you visit the concerts?’"
   Tourists are restricted to the back of the church, he said, shaking his white hair in mock exasperation, "I tell them: ‘You can visit at the chanting of the [Divine]Offices. You can admire the sculptures in the church.’ But the monks say, ‘We’re not here to receive tourists; we’re contemplatives.’"
    The monks, 55 of them, inhabit the monastery that hovers over the village like some great granite mother hen over her chicks. But in recent times the monks have gained a measure of fame for their dedication to Gregorian chant, the simple vocal music whose cadences, in Latin, for centuries adorned the Roman Catholic liturgy.
    Now, a constant stream of visitors comes to Solesmes to sit in the monastery church and listen while the monks sing the psalms and prayers, seven times a day, of the sacred liturgy.
   "They want their calm," Mr. Server, 65, a retired schoolteacher, said of the monks. "And after all, the monastery was there before us."
   The monks’ dedication to Gregorian chant dates to the 19th century, when the monastery was refounded as the Benedictine abbey of St. Pierre de Solesmes after being closed after the French Revolution.
   When it came to life again, in 1833, the monks resolved to restore Gregorian chant to its proper place in the Church, after centuries of neglect. With time the papacy came to recognize Solesmes’s role as the guardian and propagator of the chanting.
   "Monasteries have always been places where you conserved a patrimony in the church," said Dom Yves-Marie Lelievre, who left a career as a professional violinist to become a monk and the monastery’s choir-master.
   That mission was hurt in the 1960′s by [the misrepresentation and botched implementation of] the Second Vatican Council, which opened up the liturgy to contemporary musical fors and a greater use of instruments.  "The council was an opening, an evolution," said Dom Lelievre, 42, taking time between Holy Week services to receive a visitor, "But after [though not at the command of] the Council, parishes dropped Gregorian chant," he said, and deserted the Latin texts of the liturgy for the vernacular.
   But with the church’s sanction, the monks of Solesmes, the oldest now 95, the youngest 22, remained faithful to their mission, spending their days researching ancient Gregorian manuscripts, publishing updated texts and retaining Latin as the language of their chanting.
   They were encouraged recently when Pope Benedict XVI, in a papal pronouncement known as an apostolic exhortation, decreed that….at international gatherings….the liturgies should be celebrated in Latin, except for the readings and the homily. Moreover, he said, "If possible, selections of Gregorian chant should be sung."…
    Some saw the remarks as a slap in the face to contemporary church music, with its sometimes lively public participation. "Exit the guitars and the xylophones," wrote Henri Tincq, LeMonde’s Vatican correspondent, adding "Condemned are all ‘abuses’ in the adaptation of liturgies to local cultures."
   Dom Lelievre, a compact, friendly man who entered Solesmes 14 years ago, was naturally pleased with the pope’s endorsement of Gregorian chant. Yet he said that Gregorian chant did not need the pope’s support for revival.
   "Beginning 10 or 15 years ago in France, chant has regained interest in the musical milieu," he said, "as have baroque music and medieval song." The monks of a Benedictine monastery in Spain, Santo Domingo de Silos, recorded several internationally popular CD’s of Gregorian chant in the 1990′s.
   Despite their cloistered life and flight from the world, the monks of Solesmes have accepted invitations to lecture and provide demonstrations at conservatories in Paris and other places.
   More recently other church choirs in France have begun to adopt Gregorian chant. In nearby Le Mans, the cathedral choir has begun using Gregorian chants, as has a church choir in Nantes.
   The mayor here is pleased that the growing interest is translating into a somewhat heavier flow of tourists. The monks, for their part, take in visitors in several monastery guest-houses, some for religious retreats, and are generally content with the flow of tourists, who recently have shown signs of better preparation for their visit.
   "Tourism has always existed," said Dom Lelievre. "Maybe it’s more specific today. Before it was just visit.  No there isless of that.  Now there is more interest in discovering this way of life.
   Most townspeople say relations between the village and the monks are good. Didier Guilot, a chauffeur who occasionally drives for the monks, recalls the kind of open house-for men only, of course-that the monks organize every year at Christmas for people they do business with. "Electricians, plumbers, drivers, everyone who works for them is invited," he said. "They are very agreeable."
   He paused, then added, "They are men of another age." 

FacebookEmailPinterestGoogle GmailShare/Bookmark

About Fr. John Zuhlsdorf

Fr. Z is the guy who runs this blog. o{]:¬)
This entry was posted in SESSIUNCULA. Bookmark the permalink.

7 Responses to A Pastor’s Page on Latin and Gregorian chant

  1. Jordan Potter says:

    The people in St. Paul have been blessed with good priests and good music in the liturgy. May we all we blessed with priests like Father Welzbacher and Msgr. Schuler, God rest his beloved soul.

  2. swmichigancatholic says:

    Awesome! You are correct, Fr Z. The standards for communication are very low because it is assumed that the comprehension of the laity is very poor. Perhaps at some period in past centuries that was true, but it is no longer the case. The laity are often much more highly educated than the clergy and the lives of laypeople often cause them to “get” some types of knowledge much more deeply than the clergy. As a result of the disparity between expectations and reality, laypeople are often horribly patronized.

    Many laypeople have advanced degrees and hold positions in large companies, do history, music, philosophy, write books and plays–all of that & more. Even in my little town, we have a university with thousands of students. This university is famous for its medieval studies degrees, among other things, but the patronization goes on. It’s gone on so long now that people don’t have an idea about the Church’s place in the world. As a result, many of these highly educated people just walk through the church, shaking their heads, when they don’t walk around her entirely. It’s very sad.

    It would behoove priests to remember that although it used to be that priests and doctors were the most educated people in town, it’s rarely the case now unless the town has only 2 people. ;)

    So how to deal with this? Clergy need to stop talking down to their parishoners and they need to take their word on matters such as politics, science, history and public affairs. [I'm a working scientist with advanced preparation in philosophy (academic, historical) and chemistry and years of experience. Some of the most abysmally stupid statements I've ever heard about science have come out of the mouths of clergy in the mold of Teilhard Chardin..... =) Tragically hilarious. They make the church look moronic, at best.]

    The other thing that needs to be remembered by clergy is that even though we are educated, we tend to omit the spiritual from our lives because that’s often the thing we are least prepared to understand. THAT and how THAT relates to the rest of the world is where the clergy needs to specialize and offer us assistance in the classical mold. The big picture, the world view, which is inherently Catholic is sorely needed.

  3. swmichigancatholic says:

    Incidentally, it doesn’t help the layperson’s big picture when the Church appears to have undergone a labotomy or red-style “cultural revolution” with respect to spirituality, theology, linguistics & history.

    The Church undermined herself terribly when this happened, regardless of the fact that the truths inherent in these things never changed. How could they?

    This is the absolute best reason to support Benedict XVI’s hermaneutic of continuity.

  4. One does not simply browse Father Welzbacher’s Pastors Page, you
    have to sit down, preferably with a cup of fresh coffee or a snifter
    of fine cognac, and really read it closely. I usually have to read
    them at least twice.

    Father W has more then enough in his brain for an excellent blog if he were so inclined.

  5. swmichigan: I believe that hermaneutic is a guy I know. The Pope, however, often talks about his brother, “hermeneutic”. o{];¬)

  6. swmichigancatholic says:

    Thanks, Fr. Z.

  7. swmichigancatholic says:

    Hermaneutic Schultzopolis. I think I know him too. Half german, half greek if I remember right. ;)