Plainsong, English and the People

Sir, — In his otherwise very fair review of my book "A Beginner's Plainsong" in the issue of June 5th . your reviewer writes that there is "some justification" for the recent criticism on the Continent and in England of the Solesmes interpretation of Plainsong rhythm, and that the series of pamphlets by Dom Gregory Murray are ''more authentic" than my book, presumably on this question of rhythm.
I would like to challenge this, and put the record straight, for many people have been disturbed or influenced by Rhythmic Proportions in Early Mediaeval Ecclesiastical Chant by Dr. J. Vollaerts S.J. (1958) and Gregorian Chant According to the Manuscripts by Dom Gregory Murray (1963) or by discussion owing its origin to these works.
In the week in which the review appeared, a translation by Dom Aldhelm Dean of Dom Eugene Cardine's Is Gregorian Chant Measured Music? was published by Solesmes. This booklet examines the methods of investigation and conclusions of 1-r. Vollaerts and Dom Gregory, and shows them to be almost without value.
The introduction says "... great though the gifts and talents of these two authors are in other spheres, in that of Gregorian paleography they were both out of their depth and their mensuralist theory will not hold water."
There is not space here to go into detail, but suffice it to say that I read this booklet with as open a mind as possible, and was deeply impressed by the painstaking research that had gone into its preparation — the reason why it has taken sg long to appear — and with the way In which it completely demolished the arguments, and points to inadequacies, omissions and mistakes in the research.
This is a most scholarly and complete reply from Solesmes, and. as far as I can see, an unanswerable one. You will 'finderstand, therefore, why I must take exception to these remarks of the
Capitalism
Sir,—For useful discussion a sharp distinction must be made between capitalism (a) as a technique of production and (b) as an altitude of mind.
Merely as a technique it has given rise to what we know as the social problem. It can howeser he modified to serve humanity. But as an attitude of mind it is represented quite simply as Pau! VI pointed out on June tith by the calf of gold idolatry.
It Is characterised by its treatment of people as simply means to an end, agents of production, to be used up and then scrapped. It treated labour and therefore human beings as mere commodities whose price was settled by supply and demand.
Christians should know what their real price is and it is to their shame that they should have allowed this grisly twaddle SO long a vogue. Mr. Enoch Powell has recently attempted to give it another lease of life.
Richard Cobden and Dr. John Bowring were in the last century the chief exponents of Mr. hens dictum that capitalism is peaceable. Bowring, 25 our Consul in China got the opportunity to put it into practice and landed us in the second Chinese war.
Of the international loan business Jenks in his "Migration of British Capital" wrote (chap. 9): "These firms aimed not at simple loan hut at the entire foreign business of the country to which they lent so that they could control its exchange rate." If the stranglehold of the money lender Is a factor for peace, I am a Dutchman.
John Darner, London, S.E.23.
Marriage
Sir.—Mrs. Mullarney's findings on marriage give rise for much deep thinking.
I am the mother of four, the youngest 14, and I can honestly say that it is possible, with constant prayer and combined ideals in this respect, for two people to live a happy married life, to limit the size of the family, according to the teaching of the Catholic Church.
But let us not forget that a happy life does not of necessity mean an easy one, far from it. You have only to look into the eyes of a holy monk or a young nun. or indeed into those of good parents, to prove that.
The marriage act involves God and two humans. In how many other circumstances does God take a direct part? Would a priest "water down" or alter to his own whim the part he plays in Holy Mass? Cannot we offer up our abstinence in gratitude for the souls God has entrusted to our moulding. that they in turn may be better?
The responsibilities are tremendous, but the blessings will match them, in this world and in the next.
dare Wynne Newcastle, Staffs.
Dom Eugene
Sir,-1 have begun work on a biography of the late Dom Eugene Boylan, 0.C.S.O., well known author, one time superior of Caidey Abbey, Wales, and at the time of his death. Abbot of Mount St. Joseph Abbey, Roscrea,
I am anxious to contact anyone who can give any information, reminiscences, etc., and especially anyone who may possess documents, letters or tapes of his sermons or addresses. Nothing will be published without due consent, and all documents will be treated confidentially, copied and returned safely. I would particularly welcome information about his early years in Ireland and Vienna.
All correspondence should be addressed to me at Mount St. Joseph Abbey, Roscrea, Co. Tipperary.
Nivard Kinsella, 0.CS.O,
reviewer, and more particularly to his championing of the work of Dom Gregory Murray.
These remarks were premature, as well as misleading, though possibly through no fault of the reviewer, for he could not have known of the Solesmes reply.
Because English is to be used in the Mass it might seem that all this is sterile, and of only academic interest. Far from it. Plainsong will remain, for a number of reasons. The laity has not reacted well to the proposed changes, and the majority is opposed to wholesale change.
This is not intuitive or wishful thinking on my part, but based on some investigation. What will happen in the future in any particular parish will ultimately depend on the local Ordinary, to whom we should make our feelings known. The vernacularists have been vociferous. Let us moderate now make our views heard.
Plainsong is the root source of all good Church music (vide the Motu Proprio of St. Pius X) and the nearer a piece of modern Church music approximates to it, the better it will perform its function.
It is essential that this yardstick does not fall into disuse as it did between 1500 and 1850 with disastrous results. The Apostolic Con
stition recognises this and explicitly states that Plainsong must nut only remain, but must take pride of place.
It is argued that modem liturgical reform concentrates on the participation of the congregation, and that as Plainsong is a stumbling block to this participation it must go.
I agree that the singing of the Proper is the work of a choir. But this is so whatever the language, for it involves constant change and therefore special practice. The Ordinary and Responses must be the work of the congregation, and it was for this reason that Plainsong was restored to its rightful place in the liturgy during this century, That the Ordinary belong to the people is seen from the fact that the melodies are much less difficult and ornate than those of the Proper. It is a fact that the solemn injunctions of many recent Popes have been ignored, and the people "either make no reply at all, or at best answer in a subdued murmer."
The fault lies not in Plainsong, but elsewhere. There is no insurmountable reason why the congregation should fin take full part in the singing of a Plainsong Ordinary. How the mere change of language will result in greater participation in the singing is beyond me. Surely the same problems remain, whatever the language.
I am convinced that Plainsong can, will and must play a great part in our Liturgical life. But it will be kindly regarded only if it is sung well, and as a prayer. It was to promote this that my book was written.
Philip Sneldets Chelmsford,
Hymn-singing
Sir,-1 am delighted to see Canon Drinkwater promoting hymns, if he won't think me condescending in saying so. I have been a Protestant. so I love to sing loudly, with gusto, and probably off-key, hut not caring one jot! Catholics, however, just don't seem interested at least, not in this and many other parishes. Here, there are no hymn numbers put up (does any Catholic priest check they are displayed as a parson does?) and no hymn-hooks passed round.
The choir commonly sings music quite unsingable by the congregation who, as I say, don't know what the words are. The choir is behind as everywhere (surely a psychological coup de gras), and no pauses are ever provided during Mass for singing hymns anyway, so that one has a ghastly choice between sharing the action and words of the Mass with the priest (surely the whole point of the liturgical revival). or singing. I honestly love singing, hut . . .! Reverend gentlemen, could you not stand still and silent a moment while the hymns are sung?
For common-sense. I suggest only 3-4 hymns at Mass: (I) at entrance, (2) at communion, (3) after communion at the priests "washing-up" processes, and (4) at the exit
Finally, may we please have the comments of some Protestant pastors in your letter-columns on this point: they are the best qualified people to give advice? Do they experience problems of getting their congregation singing, etc.?
Derek F. R. Ahlquist