800 chants liturgique
Following the mode of the preface, did he say the prayer while modulating the text with vocal inflexions, using a musical rhyme more or less similar to the ferial tone of the preface? This is the same rhythm that, on Christmas night, punctuates the songs intoned by the whole people with unparalleled fervor, to the silence of the adoration of the newborn Jesus, the Incarnate Word, in the splendid creche of a Breton church, where the eyes of all the children, big and small, converge: “Kanomb Noel; Ganet eo Jesus hur salver”: “Sing Noël, Jesus our Savior is born.” Such is the authenticity of a rhythm that respects human nature, respects the soul in its silent, loving relation with God its Creator and Redeemer. Lastly, Lebeuf was unable to liberate Parisian chant from those horrible quarter notes called périélèses, which ultimately disfigure the rare beautiful melodies among his compositions. The Word of God, that is, and not the loose verbiage produced by one who walks after the flesh, and thus silence is a condition for authentic liturgical singing: “In the beginning, God made the heaven and the earth…”: It is out of the interior of silence that God speaks, that he creates the heaven and the earth by the power of his Word. Repeated uninterruptedly during the whole time of the fraction, this invocation is always concluded by “miserere nobis.” however, the concomitance of the kiss of peace would suggest to later generations an interpolation containing an allusion to the peace—“dona nobis pacem”—which prevailed everywhere except at St. John Lateran where the former usage was maintained until the twentieth century. [14] He is not entirely correct, since we know that chant was original rhythmic. This Responsory was not preserved in the Tridentine breviary, perhaps because it never made it into the Roman curial books. [1] See Antoine Chavasse, La liturgie de la ville de Rome du Vème au VIIIème siècle: Une liturgie conditionnée par l’organisation de la vie in urbe et extra muros, Studia anselmiana 112 (Rome: Centro Studi San Anselmo, 1993). When the pope says “Per omnia secula” (sic), “dominus vobiscum,” etc., they respond to him.
The new Parisian Missal of 1738 still had images for feasts, but done anew by artists of the time. In the chaos of post-Napoleonic France, while figures such as De Maistre and Lamennais argued strenuously that the Church had to submit to a strong Roman authority in order to confront the centralized power of the rising secular nation states, Guéranger saw that “liturgical unity was essential to the success of the Church’s renewal.”.
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