Evangelization Efforts

[TeresaBenedicta]

I just read an amesome story about a [url="http://www.catholicsentinel.org/main.asp?SectionID=2&SubSectionID=35&ArticleID=14726"]Dominican Friar who took up post in a Portland mall[/url](right near where I work, actually) and simply evangelized. During the weekdays, he sat on benches, in habit, and smiled. On Saturdays, he rented out a vending booth and gave away free crucifixes and rosaries. People stopped to chat, he heard confessions, etc.

Many folks are familiar with the [url="http://www.focusonline.org/site/PageServer"]Fellowship of Catholic University Students (FOCUS)[/url]. They do something similar... the come onto college campuses and evangelize. They host Bible studies, they hang out with students, they organizes talks and trips, etc. Different venue, obviously different tactics. But there they are again. Out there.

Fr. Wall, the Dominican who went into the mall to evangelize, called the Church a "passive Church". And I think, to some extent, he's right. We are. We've allowed our societies mantra of "religion is a private affair" to effect how we see evangelization. Now one of the most common (mis)quotes is that of St. Francis: Preach always; if necessary, use words. I don't think St. Francis meant that to mean what we think it means today.

All of this to say... I'd like to start a discussion about evangelization. About concerns, about possible efforts. Everything. Within a parish, outside of the parish. How do we do it? How do we do it as [i]lay people[/i]?

[Cherie]

Wow, I met Fr. Wall when I was in the convent; small world!

I am so grateful you brought this up. It has been on my heart a lot lately.

I want to evangelize! What would be a good place to start? My thoughts were that we should begin in our own parish first. So many Catholics are facing the crisis of catechesis, and I think if we first become well-formed "at home", so-to-speak, and get some supporters of the movement, then we can be much more effective once we go out into the world. I know a lot of people I see at Mass aren't well-formed in the faith, but they have hearts of gold and very, very good intentions.

My husband and I just moved to a new state a few months ago, and we're still settling in. We're on a military fort, and we usually attend the Catholic Mass on post for Sunday Mass. They have a beautiful little parish community here, and I was thinking maybe I should ask about starting a rosary group? They have a "Catholic Women of the Chapel" group that takes care of certain "administrative" decisions, so I don't want to "step on anyone's toes" (you know how that goes) but I really think it would be a great thing. Sure, it's something small ... but you have to start somewhere, right?

What do y'all think?

[Sarah147]

I've been wondering this lately... I'm shy with people I don't know very well or see often. And I keep thinking back to the Bible and about how it says to spread the faith. I wonder what all is expected of us. Maybe part of it is out witness of being loving, polite, kind people showing Jesus to everyone. I wear a crusifix, and hopefully that is a witness, too. I'm just very shy about speaking the faith to people, except online.

Edited April 6, 2011 by JoyfulLife

[Chamomile]

I really want to start handing out Rosaries and Miraculous Medals to people. Especially college students.

I've been thinking about creating a nice "welcoming" package to give out to them near the beginning of the school year... containing a Rosary, instructions on praying it, a beautiful holy card, a Miraculous Medal, and... I don't know if there would be anything else. We got stupid welcome things at my colleges, and people would pass out religious information on campus as you walked through - at a public university.

When I think about "evangelizing," I get somewhat scared and confused. How would I ever explain the Catholic Faith to complete strangers? I have barely any knowledge myself. And even though I'm thinking about college students as my target audience, I would say the media and our society has made most of them, in many ways, as illiterate as people in the middle ages. Where can we begin to reason with them when reasoning isn't even taught in schools? How can we establish there is an objective Truth, much less a God, when they're taught relativism - or blatant disrespect of religion?

And so I think the solution is the Rosary! Really. It's so simple, the prayers are Scriptural, the story of the Gospel is contained within it, the promises to one who prays it are enormous, and Our Lady always will guide those who seek her help to her Son. On a superficial level, Rosaries can be really pretty, too Beauty isn't something to be looked down upon. Same reason for wanting to include a beautiful holy card in a package with the Rosary... it draws one's mind above the everyday.

Anyways, that's an idea I've had. Rosaries are easy to make if you do the twine cord ones. If anyone wants to help me really start something like this, PM me...

[zalzan]

Today, music is a key means of evangelization. I firmly believe that as our liturgical music catches up to the present our efforts at evangelism will grow. I live in Florida, and I have about 5 evangelical christian radio stations available here (compared to zero when I lived in NH). The music is beautiful, theologically sound, and is leading people to Christ continually. Absent from this forum is Catholicism. Matt Maher is currently the only contemporary Catholic musician with "hits" on the Christian billboards, and he has been very well received.

We read in Scripture that while they were in Prison, Paul and his companion sang hymns aloud. It was a powerful witness to the other prisoners and the guards. In their recent document "Sing to the Lord", the only suggestion our Bishops offerred for evangelism was to have organ recitals. As I said, we seriously need to catch up. We have a tendency as catholic to cling to "small t" tradition..things which are not dogmatic but rather custom, and elevate them to a similar status with unchangeable dogma. Now that liturgical language has returned to the vernacular and makes the Eucharist more accessible, it is time we let go of pipe organs and 400 year old hymns, and get our message out in music on the airwaves. The person above mentioned the Rosary...it is ironic to me that the only songs I have heard of the radio waves about Mary are on the evangelical stations and not written by Catholics. This should be a clarion call to us that we need to get moving.

I have been discussing with some freidns about doing some musical sttreetcorner outreach and evangelism..just us, a guitar or two and some hand drums.

[Nihil Obstat]

[quote name='zalzan' timestamp='1302698155' post='2228131']
Today, music is a key means of evangelization. I firmly believe that as our liturgical music catches up to the present our efforts at evangelism will grow. I live in Florida, and I have about 5 evangelical christian radio stations available here (compared to zero when I lived in NH). The music is beautiful, theologically sound, and is leading people to Christ continually. Absent from this forum is Catholicism. Matt Maher is currently the only contemporary Catholic musician with "hits" on the Christian billboards, and he has been very well received.

We read in Scripture that while they were in Prison, Paul and his companion sang hymns aloud. It was a powerful witness to the other prisoners and the guards. In their recent document "Sing to the Lord", the only suggestion our Bishops offerred for evangelism was to have organ recitals. As I said, we seriously need to catch up. We have a tendency as catholic to cling to "small t" tradition..things which are not dogmatic but rather custom, and elevate them to a similar status with unchangeable dogma. Now that liturgical language has returned to the vernacular and makes the Eucharist more accessible, it is time we let go of pipe organs and 400 year old hymns, and get our message out in music on the airwaves. The person above mentioned the Rosary...it is ironic to me that the only songs I have heard of the radio waves about Mary are on the evangelical stations and not written by Catholics. This should be a clarion call to us that we need to get moving.

I have been discussing with some freidns about doing some musical sttreetcorner outreach and evangelism..just us, a guitar or two and some hand drums.
[/quote]
I absolutely cannot stand so-called evangelical music. It all sounds trite and sappy to me.
As to this:
[quote]it is time we let go of pipe organs and 400 year old hymns[/quote]
that is out of the question. Our Chant is part of our liturgical Tradition, and it must be preserved. To 'let go' of it would be an absolute betrayal of Christ's Church.

[zalzan]

[quote name='Nihil Obstat' timestamp='1302708203' post='2228145']
I absolutely cannot stand so-called evangelical music. It all sounds trite and sappy to me.
As to this:

that is out of the question. Our Chant is part of our liturgical Tradition, and it must be preserved. To 'let go' of it would be an absolute betrayal of Christ's Church.
[/quote]

Perfect example of someone dogmatizing musical style. It is not part of our Deposit of Faith or necessary for salvation. In Church teaching itself we are encouraged to learn music that is easy to remember. Tell you what. lets you and I meet on any streetcorner in the USA. I will bring my guitar and contemproary music, you bring your organ and gregorian chant, and we will see who wins the most souls for Christ.

Also, Church teaching encourages developing newer, culturally relevant music.

Edited April 13, 2011 by zalzan

[zalzan]

[quote name='zalzan' timestamp='1302714290' post='2228174']
Perfect example of someone dogmatizing musical style. It is not part of our Deposit of Faith or necessary for salvation. In Church teaching itself we are encouraged to learn music that is easy to remember. Tell you what. lets you and I meet on any streetcorner in the USA. I will bring my guitar and contemproary music, you bring your organ and gregorian chant, and we will see who wins the most souls for Christ.

Also, Church teaching encourages developing newer, culturally relevant music.
[/quote]

Lets just make sure this Thread's topic is not hijacked...the subject is evangelism; easy to digress about liturgical music, so to clarify: what we do at the Eucharist is supposed to fortify us to bring the Gospel out into the world, to save souls. It is not for our private devotion. Even at the last supper we read that they sang hymns together before going to the mount of Olives.

I should probably back off my perjorative about organs; they are beautiful, and I am personally a big fan of chant; however, I stand by my assertion that these are anachronistic, in some cases monastic developments which, while being "treasured" by the Church does not mean they are exclusive of all other forms. We are encouraged in Sacrosanctum Concilium and other documents to take into account culture and custom.

Edited April 13, 2011 by zalzan

[Nihil Obstat]

[quote name='zalzan' timestamp='1302714290' post='2228174']
Perfect example of someone dogmatizing musical style. It is not part of our Deposit of Faith or necessary for salvation. In Church teaching itself we are encouraged to learn music that is easy to remember. Tell you what. lets you and I meet on any streetcorner in the USA. I will bring my guitar and contemproary music, you bring your organ and gregorian chant, and we will see who wins the most souls for Christ.

Also, Church teaching encourages developing newer, culturally relevant music.
[/quote]
The Church has universally taught that our distinct form of liturgical music is to be preserved, utilized, and celebrated.
You play that tripe sap outside of Mass. Inside of Mass, that stuff is wildly inappropriate. I care not even a little bit how lame the music is that you listen to on your own time, but when you're on God's time, you'd best be listening to your Church, and your Church has taught throughout Her entire existence that certain forms of music are sacred, and others are not.

[zalzan]

From Sacrosanctum Concilum, Dogmatic Constitution on the Liturgy:

"While the liturgy daily builds up those who are within into a holy temple of the Lord, into a dwelling place for God in the Spirit [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn3"]3[/url]], to the mature measure of the fullness of Christ [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn4"]4[/url]], at the same time it marvelously strengthens their power to preach Christ, and thus shows forth the Church to those who are outside as a sign lifted up among the nations [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn5"]5[/url]] under which the scattered children of God may be gathered together [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn6"]6[/url]], until there is one sheepfold and one shepherd [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn7"]7[/url]]. "

While the Dogma of the church is universal and transtemporal, musical style is not. From the teaching above we see that what happens at Mass must fortify our proclamation in the world. If our musical style is is dated, or monastic, then we are missing a key means of evangelism.

[Nihil Obstat]

[quote name='zalzan' timestamp='1302716210' post='2228192']
From Sacrosanctum Concilum, Dogmatic Constitution on the Liturgy:

"While the liturgy daily builds up those who are within into a holy temple of the Lord, into a dwelling place for God in the Spirit [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn3"]3[/url]], to the mature measure of the fullness of Christ [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn4"]4[/url]], at the same time it marvelously strengthens their power to preach Christ, and thus shows forth the Church to those who are outside as a sign lifted up among the nations [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn5"]5[/url]] under which the scattered children of God may be gathered together [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn6"]6[/url]], until there is one sheepfold and one shepherd [[url="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html#_ftn7"]7[/url]]. "

While the Dogma of the church is universal and transtemporal, musical style is not. From the teaching above we see that what happens at Mass must fortify our proclamation in the world. If our musical style is is dated, or monastic, then we are missing a key means of evangelism.
[/quote]
If the congregation perceives the legitimate musical patrimony of the Church to be dated, then they are not being catechized sufficiently. There is nothing whatsoever in that quote that implies that chant may be discarded in favour of secular junk tunes.

[zalzan]

[quote name='Nihil Obstat' timestamp='1302715843' post='2228188']
The Church has universally taught that our distinct form of liturgical music is to be preserved, utilized, and celebrated.
You play that tripe sap outside of Mass. Inside of Mass, that stuff is wildly inappropriate. I care not even a little bit how lame the music is that you listen to on your own time, but when you're on God's time, you'd best be listening to your Church, and your Church has taught throughout Her entire existence that certain forms of music are sacred, and others are not.
[/quote]

Please cite an example of Church teaching that lists non-sacred forms of music that are prohibited. In fact your statement contradicts our Bishops own statement in Sing to the Lord, as well as multiple sections of various other teachings that encourage newer forms of music (while of course at the same time "treasuring" prior forms).

from Sing to the Lord #136:
[font="TimesNewRomanMS"][left]136. Sufficiency of artistic expression, however, is not the same as musical style, for 'the[/left]
[left]Church has not adopted any particular style of art as her own. She has admitted styles from every[/left]
[left]period, in keeping with the natural characteristics and conditions of peoples and the needs of the[/left]
[left]various rites.' [/font][font="TimesNewRomanMS"]Thus, in recent times, the Church has consistently recognized and freely[/left]
welcomed the use of various styles of music as an aid to liturgical worship."
[/font]

Edited April 13, 2011 by zalzan

[zalzan]

[quote name='Nihil Obstat' timestamp='1302716468' post='2228201']
If the congregation perceives the legitimate musical patrimony of the Church to be dated, then they are not being catechized sufficiently. There is nothing whatsoever in that quote that implies that chant may be discarded in favour of secular junk tunes.
[/quote]

I agree with you about catechiszing. A careful search of the catechism reveals the following about sacred music:


[b]1158 [/b]The harmony of signs (song, music, words, and actions) is all the more expressive and fruitful when expressed in the [i]cultural richness [/i]of the People of God who celebrate. Hence "religious singing by the faithful is to be intelligently fostered so that in devotions and sacred exercises as well as in liturgical services," in conformity with the Church's norms, "the voices of the faithful may be heard." But "the texts intended to be sung must always be in conformity with Catholic doctrine. Indeed they should be drawn chiefly from the Sacred Scripture and from liturgical sources."

I firmly believe more catechizing needs to be done for those who cling to erroneous and anachronistic understandings of sacred music.

[Nihil Obstat]

From the document you yourself quoted earlier:


Therefore [b]sacred music[/b] is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites. But the Church approves of all forms of true art having the needed qualities, and admits them into Divine Worship.


114. The treasure of [b]sacred music[/b] is to be preserved and fostered with great care. Choirs must be diligently promoted, especially in cathedral churches; but bishops and other pastors of souls must be at pains to ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightly theirs, as laid down in Art. 28 and 30.


116. The Church acknowledges [b]Gregorian chant as specially suited to the Roman Liturgy[/b]: therefore, other things being equal, it should be given [b]pride of place[/b] in liturgical services.

But other kinds of [b]sacred music[/b], especially [b]polyphony[/b] , are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action, as laid down in Art. 30.




Then, a personal favourite of mine, Tra le sollecitudini:
I'm going to just docu-dump this whole thing, because it's massively important and I don't want to exclude anything from it.
Every Catholic should read this document.





Instruction on Sacred Music

I General principles
1. Sacred music, being a complementary part of the solemn liturgy, participates in the general scope of the liturgy, which is the glory of God and the sanctification and edification of the faithful. It contributes to the decorum and the splendor of the ecclesiastical ceremonies, and since its principal office is to clothe with suitable melody the liturgical text proposed for the understanding of the faithful, its proper aim is to add greater efficacy to the text, in order that through it the faithful may be the more easily moved to devotion and better disposed for the reception of the fruits of grace belonging to the celebration of the most holy mysteries.

2. Sacred music should consequently possess, in the highest degree, the qualities proper to the liturgy, and in particular sanctity and goodness of form, which will spontaneously produce the final quality of universality.

It must be holy, and must, therefore, exclude all profanity not only in itself, but in the manner in which it is presented by those who execute it.

It must be true art, for otherwise it will be impossible for it to exercise on the minds of those who listen to it that efficacy which the Church aims at obtaining in admitting into her liturgy the art of musical sounds.

But it must, at the same time, be universal in the sense that while every nation is permitted to admit into its ecclesiastical compositions those special forms which may be said to constitute its native music, still these forms must be subordinated in such a manner to the general characteristics of sacred music that nobody of any nation may receive an impression other than good on hearing them.

II. The different kinds of sacred music
3. These qualities are to be found, in the highest degree, in Gregorian Chant, which is, consequently the Chant proper to the Roman Church, the only chant she has inherited from the ancient fathers, which she has jealously guarded for centuries in her liturgical codices, which she directly proposes to the faithful as her own, which she prescribes exclusively for some parts of the liturgy, and which the most recent studies have so happily restored to their integrity and purity.

On these grounds Gregorian Chant has always been regarded as the suprememodel for sacred music, so that it is fully legitimate to lay down thefollowing rule: the more closely a composition for church approaches in its movement, inspiration and savor the Gregorian form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple.

The ancient traditional Gregorian Chant must, therefore, in a large measure be restored to the functions of public worship, and the fact must be accepted by all that an ecclesiastical function loses none of its solemnity when accompanied by this music alone.

Special efforts are to be made to restore the use of the Gregorian Chant by the people, so that the faithful may again take a more active part in the ecclesiastical offices, as was the case in ancient times.

4. The above-mentioned qualities are also possessed in an excellent degree by Classic Polyphony, especially of the Roman School, which reached its greatest perfection in the sixteenth century, owing to the works of Pierluigi da Palestrina, and continued subsequently to produce compositions of excellent quality from a liturgical and musical standpoint. Classic Polyphony agrees admirably with Gregorian Chant, the supreme model of all sacred music, and hence it has been found worthy of a place side by side with Gregorian Chant, in the more solemn functions of the Church, such as those of the Pontifical Chapel. This, too, must therefore be restored largely in ecclesiastical functions, especially in the more important basilicas, in cathedrals, and in the churches and chapels of seminaries and other ecclesiastical institutions in which the necessary means are usually not lacking.

5. The Church has always recognized and favored the progress of the arts, admitting to the service of religion everything good and beautiful discovered by genius in the course of ages -- always, however, with due regard to the liturgical laws. Consequently modern music is also admitted to the Church, since it, too, furnishes compositions of such excellence, sobriety and gravity, that they are in no way unworthy of the liturgical functions.

Still, since modern music has risen mainly to serve profane uses, greater care must be taken with regard to it, in order that the musical compositions of modern style which are admitted in the Church may contain nothing profane, be free from reminiscences of motifs adopted in the theaters, and be not fashioned even in their external forms after the manner of profane pieces.

6. Among the different kinds of modern music, that which appears less suitable for accompanying the functions of public worship is the theatrical style, which was in the greatest vogue, especially in Italy, during the last century. This of its very nature is diametrically opposed to Gregorian Chant and classic polyphony, and therefore to the most important law of all good sacred music. Besides the intrinsic structure, the rhythm and what is known as the conventionalism of this style adapt themselves but badly to the requirements of true liturgical music.

III. The liturgical text
7. The language proper to the Roman Church is Latin. Hence it is forbidden to sing anything whatever in the vernacular in solemn liturgical functions -- much more to sing in the vernacular the variable or common parts of the Mass and Office.

8. As the texts that may be rendered in music, and the order in which they are to be rendered, are determined for every liturgical function, it is not lawful to confuse this order or to change the prescribed texts for others selected at will, or to omit them either entirely or even in part, unless when the rubrics allow that some versicles of the text be supplied with the organ, while these versicles are simply recited in the choir. However, it is permissible, according to the custom of the Roman Church, to sing a motet to the Blessed Sacrament after the Benedictus in a solemn Mass. It is also permitted, after the Offertory prescribed for the mass has been sung, to execute during the time that remains a brief motet to words approved by the Church.

9. The liturgical text must be sung as it is in the books, without alteration or inversion of the words, without undue repetition, without breaking syllables, and always in a manner intelligible to the faithful who listen.

IV. External form of the sacred compositions
10. The different parts of the mass and the Office must retain, even musically, that particular concept and form which ecclesiastical tradition has assigned to them, and which is admirably brought out by Gregorian Chant. The method of composing an introit, a gradual, an antiphon, a psalm, a hymn, a Gloria in excelsis, etc., must therefore be distinct from one another.

11. In particular the following rules are to be observed:

(a) The Kyrie, Gloria, Credo, etc., of the Mass must preserve the unity of composition proper to the text. It is not lawful, therefore, to compose them in separate movements, in such a way that each of these movements form a complete composition in itself, and be capable of being detached from the rest and substituted by another.

(b) In the office of Vespers it should be the rule to follow the Caeremoniale Episcoporum, which prescribes Gregorian Chant for the psalmody and permits figured music for the versicles of the Gloria Patri and the hymn.

It will nevertheless be lawful on greater solemnities to alternate the Gregorian Chant of the choir with the so called falsi-bordoni or with verses similarly composed in a proper manner.

It is also permissible occasionally to render single psalms in their entirety in music, provided the form proper to psalmody be preserved in such compositions; that is to say, provided the singers seem to be psalmodising among themselves, either with new motifs or with those taken from Gregorian Chant or based upon it.

The psalms known as di concerto are therefore forever excluded and prohibited.

(c) In the hymns of the Church the traditional form of the hymn is preserved. It is not lawful, therefore, to compose, for instance, a Tantum ergo in such wise that the first strophe presents a romanza, a cavatina, an adagio and the Genitori an allegro.

(d) The antiphons of the Vespers must be as a rule rendered with the Gregorian melody proper to each. Should they, however, in some special case be sung in figured music, they must never have either the form of a concert melody or the fullness of a motet or a cantata.

V. The singers
12. With the exception of the melodies proper to the celebrant at the altar and to the ministers, which must be always sung in Gregorian Chant, and without accompaniment of the organ, all the rest of the liturgical chant belongs to the choir of levites, and, therefore, singers in the church, even when they are laymen, are really taking the place of the ecclesiastical choir. Hence the music rendered by them must, at least for the greater part, retain the character of choral music.

By this it is not to be understood that solos are entirely excluded. But solo singing should never predominate to such an extent as to have the greater part of the liturgical chant executed in that manner; the solo phrase should have the character or hint of a melodic projection (spunto), and be strictly bound up with the rest of the choral composition.

13. On the same principle it follows that singers in church have a real liturgical office, and that therefore women, being incapable of exercising such office, cannot be admitted to form part of the choir. Whenever, then, it is desired to employ the acute voices of sopranos and contraltos, these parts must be taken by boys, according to the most ancient usage of the Church.

14. Finally, only men of known piety and probity of life are to be admitted to form part of the choir of a church, and these men should by their modest and devout bearing during the liturgical functions show that they are worthy of the holy office they exercise. It will also be fitting that singers while singing in church wear the ecclesiastical habit and surplice, and that they be hidden behind gratings when the choir is excessively open to the public gaze.

VI. Organ and instruments
15. Although the music proper to the Church is purely vocal music, music with the accompaniment of the organ is also permitted. In some special cases, within due limits and with proper safeguards, other instruments may be allowed, but never without the special permission of the Ordinary, according to prescriptions of the Caeremoniale Episcoporum.

16. As the singing should always have the principal place, the organ or other instruments should merely sustain and never oppress it.

17. It is not permitted to have the chant preceded by long preludes or to interrupt it with intermezzo pieces.

18. The sound of the organ as an accompaniment to the chant in preludes, interludes, and the like must be not only governed by the special nature of the instrument, but must participate in all the qualities proper to sacred music as above enumerated.

19. The employment of the piano is forbidden in church, as is also that of noisy or frivolous instruments such as drums, cymbals, bells and the like.

20. It is strictly forbidden to have bands play in church, and only in special cases with the consent of the Ordinary will it be permissible to admit wind instruments, limited in number, judiciously used, and proportioned to the size of the placeprovided the composition and accompaniment be written in grave and suitable style, and conform in all respects to that proper to the organ.

21. In processions outside the church the Ordinary may give permission for a band, provided no profane pieces be executed. It would be desirable in such cases that the band confine itself to accompanying some spiritual canticle sung in Latin or in the vernacular by the singers and the pious associations which take part in the procession.

VII. The length of the liturgical chant
22. It is not lawful to keep the priest at the altar waiting on account of the chant or the music for a length of time not allowed by the liturgy. According to the ecclesiastical prescriptions the Sanctus of the Mass should be over before the elevation, and therefore the priest must here have regard for the singers. The Gloria and the Credo ought, according to the Gregorian tradition, to be relatively short.

23. In general it must be considered a very grave abuse when the liturgy in ecclesiastical functions is made to appear secondary to and in a manner at the service of the music, for the music is merely a part of the liturgy and its humble handmaid.

VIII. Principal means
24. For the exact execution of what has been herein laid down, the Bishops, if they have not already done so, are to institute in their dioceses a special Commission composed of persons really competent in sacred music, and to this Commission let them entrust in the manner they find most suitable the task of watching over the music executed in their churches. Nor are they to see merely that the music is good in itself, but also that it is adapted to the powers of the singers and be always well executed.

25. In seminaries of clerics and in ecclesiastical institutions let the above-mentioned traditional Gregorian Chant be cultivated by all with diligence and love, according to the Tridentine prescriptions, and let the superiors be liberal of encouragement and praise toward their young subjects. In like manner let a Schola Cantorum be established, whenever possible, among the clerics for the execution of sacred polyphony and of good liturgical music.

26. In the ordinary lessons of Liturgy, Morals, and Canon Law given to the students of theology, let care be taken to touch on those points which regard more directly the principles and laws of sacred music, and let an attempt be made to complete the doctrine with some particular instruction in the aesthetic side of sacred art, so that the clerics may not leave the seminary ignorant of all those subjects so necessary to a full ecclesiastical education.

27. Let care be taken to restore, at least in the principal churches, the ancient Scholae Cantorum, as has been done with excellent fruit in a great many places. It is not difficult for a zealous clergy to institute such Scholae even in smaller churches and country parishesnay, in these last the pastors will find a very easy means of gathering around them both children and adults, to their own profit and the edification of the people.

28. Let efforts be made to support and promote, in the best way possible, the higher schools of sacred music where these already exist, and to help in founding them where they do not. It is of the utmost importance that the Church herself provide for the instruction of her choirmasters, organists, and singers, according to the true principles of sacred art.

IX. Conclusion
29. Finally, it is recommended to choirmasters, singers, members of the clergy, superiors of seminaries, ecclesiastical institutions, and religious communities, parish priests and rectors of churches, canons of collegiate churches and cathedrals, and, above all, to the diocesan ordinaries to favor with all zeal these prudent reforms, long desired and demanded with united voice by all; so that the authority of the Church, which herself has repeatedly proposed them, and now inculcates them, may not fall into contempt.

Given from Our Apostolic Palace at the Vatican, on the day of the Virgin and martyr, Saint Cecilia, November 22, 1903, in the first year of Our Pontificate.

Pius X, Pope

[zalzan]

Nihil,

I think the way our discussion has been going is a key reason why Catholic evangelism is virtually nonexistent today. I have encountered too many times outright hostility toward contemporary liturgical and spiritual music, which flies in the face of actual Church Teaching..Dogmatic Teaching in fact. As long as people continue to try and hold congregations hostage musically, our evangelism will suffer.

I prefer to rest with Church Teaching and promote newer, more relevant forms of singing at Mass while at the same time remaining open to incorporating older forms.