The Bugnini-Liturgy and the Reform of the Reform - MusicaSacra

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Three of the psalms in Lauds are unchanged, while two psalms change according to the given day of the week'. The unchanged psalms go back to a very ancient, as it were, obligatory practice: psalm 50 (on feasts: 92), the morning twin-psalms 62 + 66, and the typical "Lauds" psalms, 148 + 149 + 150 connected. (The connection of these three comes from the Old Testament and they also refer to the Resurrection.) In between two of the unchanging psalms two others are inserted: the "proper psalm" of the day in the second place (99, 5, 42, 64, 89, 142, 91 beginning with Sunday; each of them referring to the light and morning!); and the proper canticle of the day in the fourth place. According to St. Benedict's testimony, the selection of the canticles is part of an old Roman tradition. The continuous psalmody dominates the Vigil and Vespers: psalms 1-108 are assigned to the night Hour and 109-147 to Vespers. (The psalms selected for the other Hours are skipped over in the continuous psalmody.) Night Vigil Lauds Prime Little Hours Vespers Compline L408~ 50^ Uf, T: 118/III-V, 109-147 4, (30/1-6)7 62 + 66, 118/1—II S: 118/VI-VIII, 90,133 X, 148-150 N: 118/IX-XI NB. X means that the particular psalm/canticle of Lauds changes day by day. NB. The 11 (double-) sections marked in psalm 118 contain 16 verses. NB. In St. Benedict's system Psalm 118 is divided into 22 single sections (8 verses each). Sections 1-4 are prayed at Prime, the rest three by three in the Little Hours of Sunday and Monday. From Tuesday until Saturday the nine gradual psalms are recited each day: Terce: 119-121, Sext: 122-124, None: 125-127. NB. The Benedictine (monastic) Compline leaves out verses 1-6 of psalm 30. In sum: the second heritage of the Roman Office is a reasonable combination of the two ancient systems, and as a result, a clear, practical, and meaningful distribution of the psalms which is easy to keep in mind. 2.3. In the distribution of the psalms and also in other parts of the Office the traditional numerical arrangement prevails (it sometimes received a mystical explanation). It is easy to recognize a proportionate relationship between the structure of the Hour and the number of its psalms (3 psalms in the Little Hours, 5 psalms in Lauds and Vespers, 12 psalms in the Vigil). As patristic writers already observed, the number of nocturnal psalms equals the sum of the psalms in the four daytime Hours. The Vigil of Sun- 50
day and the feasts is regulated by another principle; the smooth alternation of psalmody and readings is characterized by the number three. It has three parts (nocturns), each with 3 psalms (with their own antiphons), and 3 readings (with their own responsories). Each nocturn is provided with readings of different types (biblical, patristic or hagiographic and homiletic). The reading of each nocturn is in turn divided into three by responsories; thus the attention is prevented from drifting even during the relatively longer texts. In sum: the third heritage of the Roman Office is a tranquil and harmonic numerical order (in contrast, e.g. with the irregular number of psalms in the Ambrosian Of- fice), related to the structure of the given Hour. It is true: the total duration of the psalmody is regulated by the number of the psalms recited, and not by their length. As a result, the time needed for reciting the daily portion of psalms became different. To eliminate this anomaly the Roman monastic Office divided the longer psalms into two. 2.4. The Rule of St. Benedict bears witness to the fact that readings from the Bible and from the Church Fathers were part of the Night Office. In early times the selection was left to the head of the local community, only the orthodoxy of the writer had to be examined carefully. As time went on, the "pericopes" became regulated by customary lists and later by lectionaries. The matter was different with the biblical readings. In the second phase of development not only the appropriate readings of the feasts but also the continuous reading of Holy Scripture {scriptura occurrens) became fixed. The books of the Torah had to be read from Septuagesima Sunday on, then the book of Jeremiah (in Passiontide). In Eastertide readings from the New Testament (except the Gospels and St. Paul's letters) interrupted the succession. After Pentecost they took up the series with the books of Kings, of Wisdom (August), Job, Tobias, Judith, Ester (September), and the Macchabees (October). In November the Prophets followed and in Advent Isaiah. After Epiphany the series was closed by St. Pauls's letters. The scriptura occurrens did not mean reading the full books; in the selection of passages some freedom was granted to local decisions. In sum: The fourth heritage of the Roman Office is the principle ruling the distribution of Office readings during the year. The arrangment of the readings influenced, in turn, the composition of some chant items (responsories, antiphons). 51
Page 1 and 2: in cooperation with the Church Musi
Page 3: THE BUGNINI-LITURGY AND THE REFORM
Page 6 and 7: Copyright © 2003 by Dobszay Laszlo
Page 9 and 10: Introduction The growing displeasur
Page 11 and 12: 2. The reason why I think that the
Page 13 and 14: whole spirituality of the clergy, o
Page 15 and 16: the hymn by linking the resurrectio
Page 17 and 18: In themselves, the contents of the
Page 19 and 20: The Constitution on the sacred litu
Page 21 and 22: sented to the public as the next st
Page 23 and 24: dition, but only from the Tridentin
Page 25 and 26: addition to the contents. They incl
Page 27 and 28: frame to the benediction (similar t
Page 29 and 30: with the other members of the Roman
Page 31 and 32: This statement will prove to be eve
Page 33 and 34: various church types. But the numbe
Page 35 and 36: The culmination of the Good Friday
Page 37 and 38: 7. The new arrangement of the EASTK
Page 39 and 40: many churches by a threefold intona
Page 41 and 42: tute for the Introit after which it
Page 43 and 44: lows us to sing anything during the
Page 45 and 46: 3. THE DIVINE OFFICE In the most sp
Page 47 and 48: ii. While the continuous psalmody w
Page 49: fulfillment, from Creation (psalms)
Page 53 and 54: Within this framework the Roman Off
Page 55 and 56: the priests' spirituality. At the e
Page 57 and 58: weakly remained in effect, the basi
Page 59 and 60: unprepared for a well-founded respo
Page 61 and 62: the three Hours to one. In actual f
Page 63 and 64: I do not know what the "true spirit
Page 65 and 66: In the process of practical impleme
Page 67 and 68: 5. Is the Liturgia Horarum part of
Page 69 and 70: C. No other way? Could another way
Page 71 and 72: One solution could be the construct
Page 73 and 74: priests should be prepared to be ab
Page 75 and 76: velopment and tactful intervention
Page 77 and 78: The psalm selection of LAUDS goes b
Page 79 and 80: The best time for the continuous ps
Page 81 and 82: hymn at all. There is, however, a s
Page 83 and 84: Vigil antiphons for Sunday are sele
Page 85 and 86: 4. The Chants of the Proprium Missa
Page 87 and 88: munion chants in the Graduate Roman
Page 89 and 90: of our own day should not be unwort
Page 91 and 92: selections from classical Christian
Page 93 and 94: sies. Can we possibly say that toda
Page 95 and 96: tui." The womb of Mary is the soil
Page 97 and 98: With this in mind, I ask once more:
Page 99 and 100: Exactly when and how this "properiz
Page 101 and 102:
As far as its formal aspect is conc
Page 103 and 104:
tence. The creation of individual p
Page 105 and 106:
efforts in recent centuries would h
Page 107 and 108:
Along with the other texts, the Pro
Page 109 and 110:
tion. General congregational partic
Page 111 and 112:
largely on recurring (and hence eas
Page 113 and 114:
the inner nature of the liturgy and
Page 115 and 116:
Masses" of a well-provided parish c
Page 117 and 118:
this permission is counterbalanced
Page 119 and 120:
oth the great and significant relig
Page 121 and 122:
5. The Readings of the Mass and the
Page 123 and 124:
Which are the "important and essent
Page 125 and 126:
ut adds the inquiry of the publican
Page 127 and 128:
showed the catechumens the image of
Page 129 and 130:
Pentecost now has a new Gospel, the
Page 131 and 132:
days). Peter's confession is on the
Page 133 and 134:
takes the scroll, reads it aloud, a
Page 135 and 136:
to appropriate analogies from the h
Page 137 and 138:
mitted in the Lectionary) do provid
Page 139 and 140:
week. The arguments on behalf of th
Page 141 and 142:
I also regret the new position of t
Page 143 and 144:
iods of the per annum season cannot
Page 145 and 146:
The rituals made a careful record (
Page 147 and 148:
6. The Tridentine Movement and the
Page 149 and 150:
I. What is the "traditional Roman l
Page 151 and 152:
The geographical (or rather, instit
Page 153 and 154:
And thus many rich elements of the
Page 155 and 156:
However, the conclusion is quite di
Page 157 and 158:
the whole of Catholic doctrine, and
Page 159 and 160:
Gospel is the Word of the Living Ch
Page 161 and 162:
merits, that moral life: fraternal
Page 163 and 164:
and doctrinally rich Sequences for
Page 165 and 166:
pie to the traditional Roman liturg
Page 167 and 168:
traordinary cases be read, the firs
Page 169 and 170:
We cannot postulate, of course, the
Page 171 and 172:
But on the other hand, it cannot be
Page 173 and 174:
emain unchanged, they are easy to l
Page 175 and 176:
5. The simple fact of translation h
Page 177 and 178:
In arguing both on behalf of the "T
Page 179 and 180:
permits absolutely no change. If ch
Page 181 and 182:
most frivolous music resounds witho
Page 183 and 184:
e concordant with the voice. It is
Page 185 and 186:
3. The third problem with the new s
Page 187 and 188:
the nouvelk theologie) of worship a
Page 189 and 190:
of the liturgical parts; allows the
Page 191 and 192:
efore the Mass: and introductory fo
Page 193 and 194:
music will be able to contribute to
Page 195 and 196:
But there is a more deeply rooted m
Page 197 and 198:
the liturgy has been abandoned, and
Page 199 and 200:
of compromises was fulfilled: what
Page 201 and 202:
they are not opposites. At the same
Page 203 and 204:
Urformen. the two 'opposite' qualit
Page 205 and 206:
melody (with a result unsatisfactor
Page 207 and 208:
the State became more liberal and t
Page 209 and 210:
side the liturgy: preaching, proces
Page 211 and 212:
case of Mozart's church music calle
Page 213 and 214:
text had its own melody. Choirs, or
Page 215 and 216:
abandoned by a new priest in favor
Page 217:
when the day of true reform dawns,
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