LITURGICAL MUSIC

Objective: To provide a clear understanding of the liturgical celebration, the

role of music in the liturgy, and how the ministers of music should participate
in its celebration.
A. Introduction:
1. What is Liturgy It is a rite of worship.
According to the Catechism of the Catholic Church, it is the public
worship of the people of God. (CCC 1069) It is the whole community,
the Body of Christ united with its Head, that celebrates. Liturgical
services are not private functions but are celebrations of the Church
which is 'the sacrament of unity,' namely, the holy people united and
organized under the authority of the bishops. Therefore, liturgical
services pertain to the whole Body of the Church. (CCC 1140)
In the Catholic tradition, which holds the liturgy in the highest regard
as the summit toward which the activity of the Church is directed; it
is also the fount from which all her power flows the Sacrosanctum
Concilium ( Constitution on the Sacred Liturgy) was drafted during the
Second Vatican Council in a spirit of reform, to establish and
safeguard the norms, practices and its principles, in order to faithfully
accomplish the commandment of Jesus to celebrate the memorial of
His sacrifice for our salvation as His faithful people.
At the Last Supper our Savior instituted the Eucharistic Sacrifice of his
Body and Blood, by which he would perpetuate the Sacrifice of the
Cross throughout the centuries until he should come again, thus
entrusting to the Church, his beloved Bride, the memorial of his death
and resurrection.[2] GIRM 2003 from 2nd Vatican Council
And yet it was from the side of Christ as he slept the sleep of death
upon the cross that there came forth 'the wondrous sacrament of the
whole Church." 'For this reason, the Church celebrates in the liturgy
above all the Paschal mystery by which Christ accomplished the work
of our salvation. (CCC 1067)
Therefore Christian liturgy not only recalls the events that saved us
but actualizes them, makes them present. The Paschal mystery of
Christ is celebrated, not repeated. It is the celebrations that are
repeated, and in each celebration there is an outpouring of the Holy
Spirit that makes the unique mystery present. (CCC 1104)
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2. What is accomplished during the liturgy?

According to the introduction in the Constitution on the Sacred Liturgy
2. For the liturgy, "through which the work of our redemption is
accomplished," [1] most of all in the divine sacrifice of the Eucharist, is
the outstanding means whereby the faithful may express in their lives,
and manifest to others, the mystery of Christ and the real nature of the
true Church. It is of the essence of the Church that she be both human
and divine, visible and yet invisibly equipped, eager to act and yet
intent on contemplation, present in this world and yet not at home in
it; and she is all these things in such wise that in her the human is
directed and subordinated to the divine, the visible likewise to the
invisible, action to contemplation, and this present world to that city
yet to come, which we seek [2]. 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 [3], to the mature measure of the fullness of Christ
[4], 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 [5] under which the scattered children
of God may be gathered together [6], until there is one sheepfold and
one shepherd [7].
The main objective of liturgy therefore is to accomplish the work of
our salvation as a continuing action of Christ until we become
completely united with Him. Through our commemoration, perpetuation
and the celebration of Christs paschal sacrifice, we are able to fully
participate in Christs saving act, in body, mind and spirit, and lead us to
offer our lives back to Him thus fulfilling Gods purpose of uniting us back to
Himself. It has the following specific objectives:
1. We, the faithful, may express in our lives and manifest to others, the
mystery of Christ and the real nature of the true Church which is
both human and divine, visible and invisible, active and
contemplative, present in the world yet looking to the future
heavenly home, being aware that the human and visible is
subordinated to that which is divine and invisible.
2. The liturgy daily builds us up to be Gods dwelling place in the Spirit.
3. The liturgy forms us to become Christ-like
4. It strengthens our power to preach Christ, and thus shows forth the
Church to those who are outside as a sign lifted up among the
nations
5. The Church becomes a home under which all of Gods children may
be gathered together into one family
6. Until all may become one in Christ

B. QUALITIES OF THE CATHOLIC LITURGY

1. Trinitarian and Paschal
The Church liturgical prayer is directed to the Father, through the
Son, Jesus Christ, in the Holy Spirit. (CFC 1506) This Trinitarian
quality is also Paschal in character since the living Trinitarian God
comes to us, His people, and effects His actual salvation work
during the Liturgy.
2. Communitarian/Ecclesial
Liturgy is the prayer of the Church gathered in assembly, an
ecclesial activity celebrated by the WHOLE Christ, Head and
members (SC 26f; LG 10, CCC 1140)
This ecclesial quality is especially important for Filipino Catholics
because it draws them beyond family bonds of intimacy toward a
community solidarity based on faith in Christ (CFC 1508)
In the Introduction to the Constitution on Sacred Liturgy, one of the
foremost aims of the 2nd Vatican Council in drawing up the
constitution was to foster whatever can promote union among all
who believe in Christ; to strengthen whatever can help to call the
whole of mankind into the household of the Church.
From the GIRM#34: Since the celebration of Mass by its nature
has a communitarian character,[45] both the dialogues between
the priest and the faithful gathered together, and the acclamations
are of great significance;[46] in fact, they are not simply outward
signs of communal celebration but foster and bring about
communion between priest and people.
Therefore the Sacred Liturgy is meant as a communal activity in
which all must join together and participate in the worship as one
body of Christ. The Sacred Liturgy is also meant to be a sign for
those outside of it that those who are within are a special people set
apart by God.
We are to praise God together as one people for the aim and
object of apostolic works is that all who are made sons of God by
faith and baptism should come together to praise God in the midst
of His Church, to take part in the sacrifice, and to eat the Lord's
supper. (No. 10 Introduction to the Constitution on the Sacred
Liturgy, SC 1963)
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Although every act of worship must be a personal act, the Liturgy is

not meant as a venue for individual or personal prayers and worship
to the same God that will make our worship separate from the rest
of Gods people. Our personal worship must reflect its ecclesial
dimension so that it becomes our personal mission to participate
actively in it and the goal to fulfill. (SC no. 14)
3. Sacramental
The sacred liturgy is not only a set of observable rites and rituals
but is the visible sign of an invisible event. This event which is the
Paschal Sacrifice is happening not only during the time of Christs
death, but is forever present in the Holy Sacrifice of the Mass. This
is a Divine Mystery and is the meaning of perpetuation. The
effect of this Paschal Sacrifice is also continuous, for all time, and it
accomplishes its salvific effect on all who fully participates in it.
By participating in the liturgys sacramental, symbolic activities,
the Church members both express their faith in Christ and their
desire to deepen it, and actually share in the reality signified
(CFC 1509)
4. Ethically Oriented
The liturgy relates directly to moral life since it empowers the
people of God to full Christian discipleshipThe liturgy aims at
confirming our mission as Christians to be the light of the world and
leaven of the mass (CFC 1510)
5. Eschatological
Though the establishment of Gods Kingdom has already began
through the death and resurrection of Christ, it has not yet been
fully accomplished. The liturgy, then, at once commemorates
Christs past saving mystery, demonstrates the present grace
effects brought about by Christ, and points to the future glory yet to
come. (CFC 1511). Both the past, present and the eschatological
future are brought together in celebrating the feasts and seasons of
the liturgical year.
6. Gods Initiative
The sacred liturgy is Gods initiative. It is Christ himself, acting
through the Church which is His body, who established the liturgy.
When Jesus instituted the Eucharist at the last supper, the
instruction was specifically to commemorate the Paschal Sacrifice
so that the promise of Gods salvation as His covenant with us may
take effect. We are to be active participants in it following the norms
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and forms established by the Church so that the objectives for

which it was established may be accomplished.
People forget that the liturgy is supposed to be Opus Dei, Gods
work, in which He Himself acts first and we become the redeemed
precisely because He is at work For everyone, liturgy is
participation in something larger, which goes beyond the mere
individual It is rather a response to an initiative from above, to a
call and an act of love, which is mystery. (Liturgy and Church
Music, Benedict VI, 1985)
7. Real Presence
To accomplish this work of salvation, Jesus is present in the Holy
Mass in four ways, in the person of the officiating priest, in the
Word, in the Eucharistic species, and in the Church (people)
when they pray and sing.
every liturgical celebration, because it is an action of Christ the
priest and of His Body which is the Church, is a sacred action
surpassing all others; no other action of the Church can equal its
efficacy by the same title and to the same degree. (No. 7
Introduction to the Constitution on the Sacred Liturgy, 1963)
C. THE LITURGICAL CALENDAR
The Liturgical Year is a compressed chronology of events in the time
of fulfillment or the time when Christ came to fulfill Gods promise to send a
redeemer to save mankind from the power of evil. Thus it is essentially a
celebration of the events in the life of Christ the God-Man.
The liturgical year begins with Advent, the time of preparation for both
the celebration of Jesus' birth, and his expected second coming at the end of
time. This season lasts until 24 December (Christmas Eve).
Christmastide follows, beginning with First Vespers of Christmas on the
evening of 24 December and ending with the Feast of the Baptism of the
Lord.
After the Baptism of the Lord is a period of ordinary time. The gospel
readings during this time are usually events in the life of Jesus that reveals
who He is, that is He is the son of God.

Next is Lent which is the period of purification and penance in

preparation for Christs sacrifice. This begins on Ash Wednesday and ends
on Holy Thursday.
The Holy Thursday evening Mass of the Lord's Supper marks the
beginning of the Easter Triduum, which includes Good Friday until the Easter
Vigil on Saturday Evening, or the Sunday dawn Mass. Easter Sunday is the
highlight of the Liturgical Year. The days of the Easter Triduum recall
Jesus' Last Supper with his disciples, death on the cross, burial, and
resurrection.
The seven-week liturgical season of Easter (Eastertide) immediately
follows the Triduum, climaxing at Pentecost. This feast recalls the descent of
the Holy Spirit upon Jesus' disciples after the Ascension of Jesus.
Pentecost is again followed by a period of ordinary time when most
of the readings focus on Christs teachings on discipleship. The liturgical
year ends in the Feast of Christ the King. This final Sunday in the liturgical
year recalls the truth that Jesus the Sovereign King came to establish Gods
Kingdom among us. When the end comes, we are to be found ready and be
part of His Kingdom.
The seasons in the liturgical cycle has each their own
mood, theological emphases, and modes of prayer, which can be signified by
different ways of decorating the church, colors
of paraments and vestments for clergy, scriptural readings, themes for
preaching, including songs for singing.

D. PARTS OF THE MASS

1. Introductory Rites
This part of the Mass prepares the assembly for the Eucharistic
Sacrifice. Their purpose is to ensure that the faithful who come
together as one establish communion and dispose themselves to
listen properly to Gods word and to celebrate the Eucharist
worthily (#46 GIRM)
It includes the following:
Entrance Antiphon, Greeting, Penitential Rite (Rite of Blessing &
Sprinkling), Kyrie, (Lord, Have Mercy) Gloria (Glory to God) and
Opening Prayer (Collect).
2. Liturgy of the Word
Liturgy of the Word - The major part of the Mass during which the
Word of God is proclaimed, responded to, authoritatively explained,
accepted and held fast, and appealed to. It includes the following:
First Reading, Responsorial Psalm, Second Reading, Gospel
Acclamation (Alleluia), Gospel Reading, Homily, Profession of Faith
(Nicene Creed or Apostles' Creed ), General Intercessions (Prayers
of the Faithful) for the Church, public authorities, and the salvation
of the whole World, the oppressed, and the local community.
3. Liturgy of the Eucharist
This is the major part of the Mass after the Liturgy of the Word and
ending before the Concluding Rite. The arrangement of the entire
celebration of the Liturgy of the Eucharist corresponds to the words
and actions of Christ at the Last Supper. Christ took bread and the cup,
gave thanks, broke, and gave them to His disciples saying: "Take and
eat; this is My Body. Take and drink; this is the cup of My Blood. Do this
in memory of me."

Preparation of the Gifts (Presentation) - The bread and wine

with water are brought to altar, the same gifts that Christ took
into His hands.
Eucharistic Prayer - In the Eucharistic Prayer, thanks is given
to God for the whole work of salvation, and the offerings
become the Body and Blood of Christ.

Through the Fraction and through Communion, the faithful,

though they are many, receive from the one bread the Lords
Body and from the one chalice the Lords Blood in the same
way the Apostles received them from Christs own hands.

The Liturgy of the Eucharist starts with the Offertory or the Bringing of
the Gifts, particularly the bread and wine, to the altar which will
become the body and blood of Christ. These gifts are prayed over by
the priest inviting the people to do the same.
The center and high point of the Mass that makes Christ present for us
in His Passion, Death, and Resurrection is the Eucharistic Prayer.
During this time, the entire assembly joins Christ in acknowledging the
works of God and in the offering of Sacrifice. It includes the following:
o Thanksgiving for the work of salvation,
o Acclamation or Sanctus - The assembly joins the heavenly
host in acclaiming Gods power and glory,
o Epiclesis - the priest asks the Holy Spirit to come upon and
consecrate the Bread & Wine to become the Body and
Blood of Christ,
o Institution Narrative and Consecration - The Sacrifice is
carried out
o Anamnesis - Command of Christ through the Apostles to
remember His sacrifice,
o Offering- The Church offers in the Holy Spirit, the spotless
Victim to the Father
o Intercessions Expresses the fact that the Eucharist is
celebrated in communion with the entire Church, visible
and invisible, and that the offering is made for her and for
all her members, living and dead, who have been called to
participate in the redemption and the salvation purchased
by Christs Body and Blood.
o Final Doxology - Great Amen

The Communion Rite

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The Lord's Prayer

The Rite of Peace peace for the Church and the human

family before sharing in communion

Fraction Rite (Breaking of the Bread) the faithful though

many share in the One Body which makes them also one
Communion - It is the part when God gives the gift of Himself
to be shared among Gods people so that our union with Him
becomes complete. We then become truly one body in Him.

4. Concluding Rite
Immediately after the Communion Rite, should there be any
announcements, these are made, but should be kept brief. Then
just as the people were greeted at the beginning of the Mass, so
now the presider greets the people again and blesses them.
1. ROLE OF MUSIC IN SACRED LITURGY
The true purpose of Sacred Music is the glory of God and the
sanctification of the faithful (Chap 6, Sacred Music, Constitution on
Sacred Liturgy, 1963)
Wherefore, in the revision of the liturgy, the following general norms
should be observed That the intimate connection between words and
rites may be apparent in the liturgy (No. 35, II. The Promotion of
Liturgical Instruction and Active Participation, Constitution on Sacred
Liturgy, 1963)
Liturgical worship is given a more noble form when the divine offices are
celebrated solemnly in song, with the assistance of sacred ministers and
the active participation of the people. (No. 113, Sacred Music,
Constitution on Sacred Liturgy, 1963)
1. Promotion of Active Participation
But in order that the liturgy may be able to produce its full effects, it
is necessary that the faithful come to it with proper dispositions, that their
minds should be attuned to their voices, and that they should cooperate with
divine grace lest they receive it in vain (No. 11 Introduction to the
Constitution on the Sacred Liturgy, 1963)

In the restoration and promotion of the sacred liturgy, this full and
active participation by all the people is the aim to be considered before all
else; for it is the primary and indispensable source from which the faithful
are to derive the true Christian spirit; (No. 14, II. The Promotion of Liturgical
Instruction and Active Participation, Constitution on Sacred Liturgy, 1963)
It is also the intention of the Council that the ecclesial nature of the
celebration be manifest through the active participation of the faithful.
To promote active participation, the people should be encouraged to
take part by means of acclamations, responses, psalmody, antiphons, and
songs as well as by actions, gestures, and bodily attitudes (No 30, II. The Promotion
of Liturgical Instruction and Active Participation, Constitution on Sacred
Liturgy, 1963)
The faithful fulfill their liturgical role by making that full, conscious
and active participation which is demanded by the nature of the liturgy itself
and which is, by reason of baptism, the right and duty of the Christian
people. [13] This participation
(a) Should be above all internal, in the sense that by it the faithful join their
mind to what they pronounce or hear, and cooperate with heavenly grace,
[14]
(b) Must be, on the other hand, external also, that is, such as to show the
internal participation by gestures and bodily attitudes, by the acclamations,
responses and singing. [15]
The faithful should also be taught to unite themselves interiorly to what the
ministers or choir sing, so that by listening to them they may raise their
minds to God. (No. 15, Musicam Sacram, 1967)
2. Degrees Of Active Participation
29. The following belong to the first degree:
(a) In the entrance rites: the greeting of the priest together with the reply of
the people; the prayer.
(b) In the Liturgy of the Word: the acclamations at the Gospel.
(c) In the Eucharistic Liturgy: the prayer over the offerings; the preface with
its dialogue and the Sanctus; the final doxology of the Canon, the Lord's

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prayer with its introduction and embolism; the Pax Domini; the prayer after
the Communion; the formulas of dismissal.
30. The following belong to the second degree:
(a) the Kyrie, Gloria and Agnus Dei;
(b) the Creed;
(c) the prayer of the faithful.
31. The following belong to the third degree:
(a) the songs at the Entrance and Communion processions;
(b) the songs after the Lesson or Epistle;
(c) the Alleluia before the Gospel;
(d) the song at the Offertory; (No.29-30, Musicam Sacram, 1967)
3. Spiritual Disposition Of Servers
Servers, lectors commentators, and members of the choir also
exercise a genuine liturgical function. They ought, therefore, to discharge
their office with the sincere piety and decorum demanded by so exalted a
ministry and rightly expected of them by God's people.
Consequently they must all be deeply imbued with the spirit of the
liturgy, each in his own measure, and they must be trained to perform their
functions in a correct and orderly manner. (No 29, II. The Promotion of
Liturgical Instruction and Active Participation, Constitution on Sacred Liturgy,
1963)
4. The Use of Musical Instruments
62."The use of other instruments may also be admitted in divine worship,
given the decision and consent of the competent territorial authority,
provided that the instruments are suitable for sacred use, or can be adapted
to it, that they are in keeping with the dignity of the temple, and truly
contribute to the edification of the faithful."[43]
63. In permitting and using musical instruments, the culture and traditions of
individual peoples must be taken into account. However, those instruments
which are, by common opinion and use, suitable for secular music only, are
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to be altogether prohibited from every liturgical celebration and from

popular devotions. [44]
Any musical instrument permitted in divine worship should be used in such a
way that it meets the needs of the liturgical celebration, and is in the
interests both of the beauty of worship and the edification of the faithful.
64. The use of musical instruments to accompany the singing can act as a
support to the voices, render participation easier, and achieve a deeper
union in the assembly. However, their sound should not so overwhelm the
voices that it is difficult to make out the text; and when some part is
proclaimed aloud by the priest or a minister by virtue of his role, they should
be silent.
65. In sung or said Masses, the organ, or other instrument legitimately
admitted, can be used to accompany the singing of the choir and the people;
it can also be played solo at the beginning before the priest reaches the
altar, at the Offertory, at the Communion, and at the end of Mass.
The same rule, with the necessary adaptations, can be applied to other
sacred celebrations.
66. The playing of these same instruments as solos is not permitted in
Advent, Lent, during the Sacred Triduum and in the Offices and Masses of
the Dead.
67. It is highly desirable that organists and other musicians should not only
possess the skill to play properly the instrument entrusted to them: they
should also enter into and be thoroughly aware of the spirit of the liturgy, so
that even when playing ex tempore, they will enrich the sacred celebration
according to the true nature of each of its parts, and encourage the
participation of the faithful.[46] (Chap 6, Sacred Instrumental Music,
Musicam Sacram, 1967)

E. Simple Guidelines In Choosing Songs For The Holy Mass

(for both English and vernacular).

Liturgical songs and prayers are always communal in nature, except

the Confiteor and the Profession of Faith when each one must first repent
before the Lord and the assembly before joining it and each one must
declare with his own lips his personal belief in Christ and His Church. Psalms,
though personal in content, are understood to be prayers/songs of the
community which are used in the Liturgy. Liturgical songs are also always
about what is happening in the Liturgy.

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Entrance Processional The purpose of the entrance song is to open the

celebration, foster the unity of those who have been gathered, introduce
their thoughts to the mystery of the liturgical season or festivity, and
accompany the procession of the priest and ministers. Therefore the song
should be in accordance with the mood and the season of the celebration.
During ordinary time it is usually about the invitation to participate in
remembrance of the Lords Supper. However, there may be specific
celebrations and feasts that may use Psalms and other forms for the
entrance processional.
Penitential Act - Every time the Act of Contrition is prayed, the Kyrie is to
be prayed or sung. It is appropriate to sing the Kyrie (Lord Have Mercy)
whenever possible. During Lent and Advent when there is no Gloria, it is
most encouraged that the choir sing the Kyrie.
Gloria For English, only the latest version of Glory to God is acceptable
where the words Glory to God in the highest and on earth peace to people
of goodwill instead of peace to His people on earth. are the wordings.
In the same manner that the Tagalog version should say at sa lupay
kapayapaan sa mga taong may mabuting kalooban instead of sa mga
taong kinalulugdan Niya
Gospel Acclamation Although Alleluia is a proper of the Mass, which
means that verses vary except the Alleluia, it is best to sing songs that have
no other words except the word Alleluia since choirs may not have the
chance and ability to prepare the proper verses. It is then like a chant of
praise to God for His work of salvation.
Offertory Since this is a song that accompanies the liturgical action it
should always say that the people are offering Bread and Wine to the Lord as
the fruit of their labor, most especially during the processional and the
movement of the priest at the altar table. Songs such as Take and Receive, I
Offer My Life, or Panalangin sa Pagiging Bukas Palad are not appropriate
offertory songs.
Depending on the diocese, special exceptions are made during special
celebrations such as Christmas and Easter when this may follow the form of
the antiphon.
Sanctus For the English versions, it should say Lord God of hosts instead
of God of power and might. Hence most of the old Holy songs are no
longer acceptable. In the Tagalog version, Panginoong Diyos ng mga
hukbo are the correct wordings, not Diyos makapangyarihan
Memorial Acclamation In the English versions there are only 3 sets of
wordings that are acceptable, and this does not include Christ has died,
Christ is risen or We Remember
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Version 1: We proclaim your Death, O Lord, and profess your Resurrection

until you come again.
Version 2: When we eat this Bread and drink this Cup, we proclaim your
Death, O Lord, until you come again
Version 3: Save us, Savior of the world, for by Your Cross and Resurrection
You have set us free.
These 3 versions are sung depending on the theme. It is best to check in the
missalette the version to be used during the time.
Great Amen - Only Amen words are acceptable, since it is a statement of
assent by the congregation.
The Lords Prayer - For the English versions, only the original wordings
hallowed be thy name, thy kingdom come and forgive us our trespasses
do not bring us into temptation are acceptable. In addition, there should
be no extra humming sounds in the main melody of the song. Lyrics should
be clear and straightforward based on the wordings of the Lords Prayer.
Agnus Dei It is important to convey in the tone and melody the prayerful
pleading character of the song, hence it should not be bright or fast.
Communion - Based on Musicam Sacram and the Constitution on Sacred
Liturgy, the Communion song is a song that accompanies the liturgical action
of partaking communion. Therefore it should be Eucharistic, should be Christcentered and should proclaim our union with God as well as with His people
through Jesus saving act as commemorated in the Eucharist. (Christocentric
and Unitive). Thus, songs such as One Bread, One Body, Tinapay ng
Buhay, I Am the Bread of Life, We Remember, or Here in this Place,
are appropriate. When several communion songs are required, some can
follow the form of the communion antiphon, the psalm or the gospel
message but should interiorly unite the faithful with Jesus. Since communion
is exactly what is meant, a community action, songs that are individualistic,
(songs professing our own personal love for God) unless it is in the form of a
Psalm or some other verse from scripture, is not encouraged.
Recessional - Though officially no longer part of the liturgy, it should also be
in accordance with the mood and the season of the celebration but should be
in the spirit of thanksgiving for what we have received in the Eucharist.

ADDITIONAL NOTES FOR LENT (Paschale Solemnitatis, 1998)

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 There are 2 themes of Lent that is Baptism of the new converts and
Reconciliation of the members of the church.
The Sundays of Lent should take precedence over any feasts that
occurs on its Sundays
Weekdays of Lent should have precedence over obligatory memorials
The Lenten Season should retain its penitential character
No Gloria until Holy Thursday. No Alleluia until Easter Vigil even during
solemnities and feasts.
Musical instruments should not be played solo during Lent except
during Laetare Sunday (4th Sunday of Lent)
Easter Sunday The penitential rite should have a baptismal character.
Antiphon- Water of Life (vidi aquam) should be sung during the
sprinkling of water
All Sundays of Easter until Pentecost should have precedence over all
feasts and solemnities

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