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WHAT
IS
THE
CHANT
and WHERE
DID
IT
COME
FROM?
Mary Berry, PhD.,
Plainchant for Everyone,
(RSCM, 1970)
pp. 4-5
WHAT is this thing called ‘Plainsong’? One often also hears it called ‘Plainchant’, or `Gregorian Chant’, or simply ‘The Chant’. To put it in a nutshell, the chant is the unique music of Western Christianity and our closest living link with the Church of the first centuries. It has also been said, with truth, to lie ‘at the foundation of all our Western music.’
THE chant grew originally out of the music of the Jewish ritual. The first Christians were themselves Jews and they brought into their worship the ancient Jewish custom of chanting aloud the books of the Bible. The melodies they used brought out the meaning of the words, made the text audible to a large gathering of people, and added beauty and dignity to the reading. In particular, the chanting of the psalms was to become the firm basis for all future Christian worship. Even today, the melodies used for chanting the psalms — the eight Gregorian Tones (or `tunes’) — have their recognisable counterparts in Jewish practice.
MOST of the great masterpieces of the chant repertoire as we have it today were composed well before the ninth century, the period of richest creative activity being from about the fifth or sixth century to the eighth century. Compositions dating from this period are said to belong to the ‘Golden Age’ of the chant, because by this time the chant of the Western Church had developed into a highly elaborate and complete art in its own right.
But alongside the florid pieces that were originally intended to be sung by soloists, the fully-trained cantors, there was a steadily growing repertoire of simple chants for the ordinary people. And many of these simpler plainsong melodies are ideal for congregations: this music is straightforward unison music, and it doesn’t need any harmony from the choir to bolster it up, nor does it need any organ accompaniment. In fact, it sounds far better and is much more authentic when sung on its own, unaccompanied. For the specialised and more ambitious choirs there is also an almost unlimited choice of more elaborate chants of great beauty, and there are other, quite simple chants, that can be sung unaccompanied in alternation with polyphonic settings by sixteenth and seventeenth century composers — the Tallis hymn settings, for example.
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THE EIGHT GREGORIAN MODES in MODERN NOTATION |
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THE EIGHT GREGORIAN MODES as PSALM TONES with Initial and various Finals |
AT CLUNY The capitals depicting the Gregorian modes are each inscribed with a Latin verse.
1st mode: Hic tonus orditur modulamina musica primus.
The tone begins [regulates?] the first music melodies
2nd mode: Subsequor ptongus numero vel lege secundus.
The second follows by measure and rule
3rd mode: Tertius impingit Christumque resurgere pingit.
The third depicts Christ’s resurrection
4th mode: Succedit quartus simulans in carmine planctus.
The fourth follows, imitating in song the [lamentation of] mourning
5th mode: Ostendit quintus quam sit quisquis tumet imus.
The fifth potrays how debased is one who is puffed up
6th mode: Si cupis affectum pietatis respice sextum.
If you desire the feeling of piety, give attention to the sixth
7th mode: Insinuat flatum cum donis septimus almum.
The seventh wafts the Spirit with gifts into [the hearer]
8th mode: Octavus sanctos omnes docet esse beatos.
The eighth teaches that all the saints are blessed
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1st mode: Hic tonus orditur modulamina musica primus.
The tone begins [regulates?] the first music melodies |
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2nd mode: Subsequor ptongus numero vel lege secundus.
The second follows by measure and rule |
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3rd mode: Tertius impingit Christumque resurgere pingit.
The third depicts Christ’s resurrection |
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4th mode: Succedit quartus simulans in carmine planctus.
The fourth follows, imitating in song the [lamentation of] mourning |
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5th mode: Ostendit quintus quam sit quisquis tumet imus.
The fifth potrays how debased is one who is puffed up |
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6th mode: Si cupis affectum pietatis respice sextum.
If you desire the feeling of piety, give attention to the sixth |
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7th mode: Insinuat flatum cum donis septimus almum.
The seventh wafts the Spirit with gifts into [the hearer] |
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8th mode: Octavus sanctos omnes docet esse beatos.
The eighth teaches that all the saints are blessed |
THIS mystical interpretation of the fundamentals of Gregorian chant is in the contemporaneous [ca. 990] Hartker Sangalensis codex (SG 390), which contains the following noted antiphons:
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Hartker MS SG 390 p1 Primum Mandatum. |
MS SG 390 p3 In sepulcro septimo die |
Primum mandatum amor Dei est.
The first commandment is love of God.
Secundum est amor proximi.
The second is love of neighbor.
Die tertia gratiae nobis Christus natus est.
The grace of the third day is the birth of Christ.
Quaternos libros sumpsimus ab ore Dei.
We receive four books (i.e the Gospels) from the mouth of God.
Quinta die Jesus finivit legem.
On the fifth day Jesus fulfilled the Law.
Sexta die et ipsa hora crucifixus est pro nobis.
On the sixth day, and that very hour He was crucified for us.
In sepulchro quievit Christus septimo die.
In the tomb Christ rested on the seventh day.
Octavas surrexit et multos secum suscitavit.
On the Eighth He rose, and many came to life with Him.
NEUMES
CAROLINGIAN
MUSICAL
NOTATION
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CHRISTMAS
SEQUENCE
of NOTKER: Natus ante Saecula (c. 870?) |
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RORATE
CÆLI
INTROIT:
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THE
GRADUALE
TRIPLEX
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RORATE
CÆLI
HYMN
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THE
GREAT
“O” ANTIPHONS
The “Great Antiphons,” or “O Antiphons”, are sung at the Magnificat at Vespers, and may be used as the Alleluia verse at mass, one each day, from December 17 to 23. Each Antiphon invokes the coming Messiah, employing one of His many biblical titles, and closes with a proper petition. The authors are unknown. They date from the ninth century or earlier; and have been deliberately arranged so that the first letter of each title, viewed as it were from Christmas Eve, spell out the phrase: Ero Cras – I come tomorrow!
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Antiphonæ Majores ad Magnificat, Die 17 Decembris. Antiphonale Monasticum (Paris, 1934) p. 208
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DECEMBER |
17 |
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O SAPIENTIA, quae ex ore Altissimi prodisti, attingens a fine usque ad finem fortiter, suaviter disponensque omnia: veni ad docendum nos viam prudentiae. |
O Wisdom, You who proceed from the mouth of the Most High, reaching out from end to end, strongly and gently arranging all things: come to teach us the way of prudence. |
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DECEMBER |
18 |
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O ADONAI, et dux domus Israël, qui Moyse in igne flammae rubi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in brachio extento. |
O Adonai, and leader of the house of Israel, who appeared to Moses in the flame of the burning bush, and on Sinai gave him the law, come to redeem us with outstretched arm. |
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DECEMBER |
19 |
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O RADIX JESSE, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, jam noli tardare |
O Root of Jesse, who stand as a sign for the people, before whom kings remain silent, whom the nations will worship: come to set us free, do not delay. |
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DECEMBER |
20 |
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O CLAVIS DAVID, et sceptrum domus Israël, qui aperis, et nemo claudit, claudis, et nemo aperuit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis. |
O Key of David, and scepter of the house of Israel, you open, and no one shuts, you shut, and no one opens: come, and lead the prisoner from the house of imprisonment. sitting in darkness and the shadow of death. |
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DECEMBER |
21 |
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O ORIENS, splendor lucis aeternae, et sol justitiae: veni, et illumina sedentes in tenebris, et umbra mortis. |
O Dawn, splendor of eternal light, and sun of justice, come, and shine, on those sitting in darkness, and the shadow of death. |
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DECEMBER |
22 |
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O REX GENTIUM, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti. |
O King of the Nations, and the one they desired, cornerstone, who makes both one, come and save mankind, whom you formed from the mud. |
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DECEMBER |
23 |
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O EMMANUEL, Rex et legifer noster, expectatio gentium, et Salvator earum: veni ad salvandum nos, Domine, Deus noster. |
O Emmanuel, Our king and bearer of the law The gentiles’ expectation, and their Savior: come to save us, Our Lord God. |
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O Sapientia - Dec. 17
O Sapientia: (Wisdom) came out of the mouth of the Most High (Ecclus. 24, 5). attingens: “She (Wisdom) reacheth therefore from end to end mightily, and ordereth all things sweetly” (Wis. 8, 1). a fine usque ad finem: everywhere (Wis 7 94)
O Adonai Dec. 18
Adonai: a Hebrew name for God, usually translated in the Old Testament by the word “Lord.” domus Israel: the house of Israel, the Israelites. in igne flammoe rubi: condensed from Ex. 3, 2: ‑Apparuitque el Dominus in flamma ignis de medio rubi. And the Lord appeared to him (Moses) in a flame of fire out of the midst of a bush. in Sina legem dedisti: The giving of the Law on Sinai is recorded in Ex. 19 ff. The arm is a symbol of strength, might, power; and an outstretched arm is a powerful, helping arm. Cf. Deut. 26, 8, 3 Kings 3, 42; Jer. 27, 8.
O Radix Jesse Dec. 19
Radix: a descendant, offspring. Jesse: the father of David.. “In that day the root of Jesse, who standeth for an ensign of the people, him the Gentiles shall beseech” (Is. 11, 10). Cf. also Rom. 15, 12. in signum populorum: an allusion to the ensign or standard of the Cross around which the converted Gentiles would in time rally; in here denotes purpose. super quem: “Kings shall shut their mouths at (in presence of) him” (Is. 52, 15). The kings of the nations, moved by respect and admiration, shall be silent in His presence.
O Clavis David - Dec. 20
Clavis David: “Thus says the holy one, the true one, he who has the key of David; he who opens and no man shuts, and who shuts and no man opens” (Apoc. 3, 7; Cf. Is. 22, 22). A key is a symbol of power, and Christ, who was of the house of David, possessed the supreme power. He could open heaven or close it. And in the Church He gave to St. Peter “the keys of the kingdom of heaven,” the power of binding and loosing in His naine (Matt. 16, 19). sceptrum: fig., land, kingdom. “Israel is the scepter of his inheritance‑ (Jer. 51, 19).
O Oriens - Dec 21
Oriens: the term is used of the rising of the sun or of any heavenly body; here the Sun is Christ. It is one of the many Scriptural titles of the Messias, the Light of the world (John 8, 12), the Sun of justice (Mal. 4, 2), the Orient (Daybreak, Dayspring) from on high that visited us (Luke 1, 78), the bright Morning Star (Apoc. 22, 16), the Light of the Gentiles (Is. 49, 6), the Brightness or Effulgence of the Father’s glory (Heb. 1, 3). illumina: “To shine on those who sit in darkness and in the shadow of death” (Luke 1, 79).
O Rex Gentium Dec. 22
Rex gentium: “He who shall rise up to rule the Gentiles, in him the Gentiles shall hope” (Rom. 15, 12, in which St. Paul quotes Is. 11, 10). desideratus: lit., the desired one. “And the Desired of all nations shall come” (Hag. 2, 8). lapis angularis: “You are built on the foundation of the apostles and prophets with jesus Christ himself as the chief corner stone” (Eph. 2, 20). qui facis utraque unum: Christ is our peacemaker who has broken down the partition wall and made jews and Gentiles one in the Church (Eph. 2, 14). In the Church there is no distinction of race.
O Emmanuel Dec 23
Emmanuel: “Behold, the virgin shall be with child, and shall bring forth a son; and they shall call his name Emmanuel; which is, interpreted, ‘God with us’“ (Matt. 1, 23).
PUER
NATUS
EST
(A Child is born for us)
INTROIT
(Entrance Antiphon)
for
the
MASS
of CHRISTMAS
DAY
A child is born to us, and a Son is given to us: Whose government is upon His shoulder: and His Name shall be called Angel of Great Counsel. (Isaiah 9:6)
u-er
na-tus
est no-bis,
et
fi-lius
da-tus
est no-bis,
A child is born to us, and a Son is given to us:
cu-ius impé-ri-um su-per hú-me-rum e - jus
Whose
government is upon His shoulder:
et vo-cá-bi-tur nomen
ei- us, magni
consí-li-i An-ge-lus.
and His
Name shall be called Angel of Great Counsel.
V/. Cantate Domino canticum novum quia
mirabilia fecit. (
Sing to the Lord a new song, for He
has done wonderful things
THEMES
1.
GOD
AS
CHILD
AND
SON:
THE
GIFT
of
DIVINE
FILIATION
CHILD: יֶלֶד (yeled); παιδίον (paidion); Puer
SON: בֵּן (bēn); υἱὸς (huios); Filius
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Gherarducci, Puer Natus est (1395) |
CHILD
–
vulnerability – dependence on community
SON – hope for future; One Who will carry on. “I
will not be the last”
Lumen Fidei §51 “journey towards a future of hope”
§52 Faith and the family and what is symbolizes (as sign of hope)
“The movement of love between Father, Son and Spirit runs through our history, and Christ draws us to himself in order to save us (cf. Jn 12:32). At the centre of our faith is the confession of Jesus, the Son of God, born of a woman, who brings us, through the gift of the Holy Spirit, to adoption as sons and daughters (cf. Gal 4:4). [in other words, the titles of child and son are ours, as well!
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| BUT when the time had fully come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” (Gal.4:4-6) | ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν κρᾶζον· αββα ὁ πατήρ. 7 ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ. |
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2.
GOD
AS
RULER:
HUMANITY
AS
STEWARD
GOVERNMENT: מִשְׂרָה (misrā); ἀρχὴ (archē); Imperium
STEWARD / GARDINER
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Medieval Illum Jewish Psalter: Psalm 1, Ashre! |
DOMINION of GOD - STEWARDSHIP of HUMANITY
Genesis Laudato Si and Theology of Body
Laudato Si,§62 ff.: To “work” and “keep/guard” the Garden (Gen 2:15)
Pope Francis encouraged us to read Dante's Divine Comedy, especially during the Year of Mercy
The Garden as Dante's Image of restored Heaven
PRAYER
and CONTEMPLATION
RECREATE
THE
GARDEN
in OUR
HEARTS
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Medieval Illum Jewish Psalter: Psalm 1, Ashre! |
3.
GOD
AS
GOSPEL:
HUMAN
FAITH
in
THE
GOOD
NEWS
MESSENGER: [פִּלְאִי (pil’î) wonderful]; ἄγγελος (angelos); Angelus
GOSPEL: εὐαγγέλιον (euangelion); GOOD NEWS
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Andrei Rubilev, The Blessed Trinity (c.1425) |
THE
GOOD
NEWS
of
DIVINE
LOVE
WE
ARE
THE
HERALDS
of
DIVINE
COMPASSION
Fundamental Problem: We have a predisposition to believe that God is grasping, exacting, “Jealous of His prerogatives.”
In our moral exhortation we sometimes act as if we are afraid that if grace is [excessively] preached, sin will abound: Paul’s ancient question:
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| WHAT shall we say then? Are we to continue in sin that grace may abound? (Romans 6:1) | Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; |
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Pope Francis - MISERICORDIA et MISERA (Mercy [with those in] Misery)
Rorate Coeli: consolamini, consolamini, populus meus...(Is 40:1)
We can become a people who bless Pope FRANCIS: A People Who Bless
4.
GOD
AS
WISDOM:
EVANGELIZATION
AS
ADVOCACY
AND
PARTNERSHIP
COUNSELOR: יוֹעֵץ (yō‘ēs) ; βουλή (boulē); Counsilium
ADVOCATE: παράκλητος (paraklētos); HELPER
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Duccio, Siena Maesta: Emmaus (1310) |
COUNSEL / PRUDENCE / WISDOM
– How and when to communicate
– Companioning, walking with; learning language, inculturation
Evagelium Gaudii on Proclaiming Gospel (esp.§ 259-266)
Amoris Laetitia (nav) on Companionship with People of God on Journey
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Duccio, Siena Maesta: The Healing of the Blind Man (1310) |
WE
GO
TOGETHER
TO
GOD
The Rule of
Benedict,
ch. 72
This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2003
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v Gift from our Heritage for the Church and World Today
v Restores Balance of Private and Liturgical Prayer
v Teaches us to Pray the Book of the Heart
v Re-establishes a Rhythm of Silence and Speech – of Self-Offering and Attentive Listening
Antiphonale Synopticum: MS.Neumes, square-note, and Latin text: http://gregorianik.uni-regensburg.de/cdb/3095
Square-Note Antiphons https://gregobase.selapa.net/
This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 2003
