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MYiJSI

WHY LATIN
and
GREGORIAN CHANT?

UNA VOCE
pamphlets on the liturgy

No. 1
 WHY LATIN and

GREGORIAN CHANT?

UNA VOCE
Pamphlets on the Liturgy No. 1
 UNA VOCE in the United States 1968

P.O. Box 446

Grand Central Station
New York, New York 10017

Additional copies of this pamphlet may be obtained at five

cents per copy in minimum orders of twenty copies.
 CONTENTS

Foreword 4
I The Deci sion of the Church 5
II Latin, Pro and Con 10
III Sacred Music 14
Bibliography 17
Membership Application 21

3
 FOREWORD
UNA VOCE is an international association of Roman
Catholics participating in the liturgical apostolate of the
Church. Among its special interests are the preservation
and promotion of the use of Latin and Gregorian Chant in
the liturgy of the Roman Rite.
UNA VOCE understands that pastoral considerations
make the use of vernacular languages beneficial at certain
times and places and that minor changes in rubrics may
also be beneficial. However, it sees its principal mission
within the liturgical apostolate at the present time as
helping to safeguard the traditional usages of the Latin
Rite; for they represent a most suitable form for the
faithfuls participation in the universal prayer of the
Church, a proven means of conveying and safeguarding
orthodox doctrine, and an effective symbol of the unity of
the Holy Catholic Church.
This pamphlet has been written in order to set forth
to American Catholics in a convenient form the reasons
which have led the Church recently to reaffirm its com-
mitment to liturgical Latin and Gregorian chant.

4
 I

THE DECISION OF THE CHURCH

As the use of English in the Mass has spread through-

out the United States and Canada, many Catholics have
received the impression that the Church has decided
that liturgical Latin should disappear as the sacred
language of the Roman Rite - at least in the
English-speaking world. Because the vernacular was intro-
duced simultaneously with a vast effort towards renewal
of the Church, it may have seemed to some that the continu-
ation of Latin in the liturgy was not a part of this renewal.
This is not true. It is unfortunate that the intense and
thorough publicity given to liturgical innovations has ob-
scured the fact that the Church has explicity and emphatic-
ally accompanied its pronouncements on the liturgy with
reaffirmations of the value, importance, and vitality of
Latin in the universal prayer of the Church. The renewal
of the liturgy thus requires a deeper participation by the
faithful in the Holy Sacrifice of the Mass - both in the
vernacular and in Latin.
The following are some of the more significant of
these reaffirmations from recent documents.

JOHN XXIH ON THE NECESSITY OF LATIN

On 22 February 1962, His Holiness Pope John XXIH

promulgated the Apostolic Constitution VETERUM SAPI-
ENTIA (The Wisdom of the Ancient World). The Popes
purpose in issuing this document was to promote the
study and use of Latin, the official language of the Church.
Quoting Pope Pius XI, Pope John said the following of the
importance of Latin to the Holy Catholic Church:

Thus the knowledge and use of this language, so

intimately bound up with the Churchs life, is im-
portant not so much on cultural or literary grounds,
as for religious reasons. . . . For the Church,
5
precisely because it embraces all nations and is
destined to endure to the end of time ... of its very
nature requires a language which is universal, im-
mutable, and non- vernacular.

Modern languages are liable to change and no single

one of them is superior to the others in authority.
Thus, if the truths of the Catholic Church were en-
trusted to an unspecified number of them, the mean-
ing of these truths, varied as they are, would not be
manifested to everyone with sufficient clarity and
precision. There would, moreover, be no language
which could serve as a common and constant norm
by which to gauge the exact meaning of other render-
ings. But Latin is indeed such a language. It is set
and unchanging. It has long since ceased to be affected
by those alterations in the meaning of words which are
the normal result of daily, popular use. Certain Latin
words, it is true, acquired new meanings as Christian
teaching developed and needed to be explained and
defended, but these new meanings have long since
become accepted and firmly established.
Finally, the Catholic Church has a dignity far sur-
passing that of every merely human society, for it
was founded by Christ the Lord. It is altogether
fitting, therefore, that the language it uses should be
noble, majestic, and nonvernacular.
It will be quite clear from these considerations why

the Roman Potiffs have so often extolled the excell-

ence and importance of Latin, and why they have
prescribed its study and use by the secular and
regular clergy, forecasting the dangers that would
result from its neglect ... We now in the full con-
sciousness of our Office and in virtue of our author-
ity, decree and command the following:

2. In the exercise of their paternal care they shall

be on their guard lest anyone under their jurisdiction,
eager for revolutionary changes, unites against the
6
 use of Latin in the teaching of the higher sacred
studies OR IN THE LITURGY, or through prejudice
make light of the Holy Sees will in this regard or
interprets it falsely.

This last paragraph was directed to the Bishops and

Super iors-General of the world. Yet there has been a
general decline in the study of Latin in the seminaries
and in many places liturgical Latin has been completely
discarded. It seems that decrees of a saintly Pope have
succumbed to a short-sighted and impulsive innovation:
often, the vernacular is not presented to the faithful as it
was meant to be - a new form IN ADDITION to the Latin -
but as a SUBSTITUTE for Latin (which is thus effectively
forbidden). But an informed laity can ensure that the
Holy Sees will in this regard will not be made light
of or interpreted falsely.

Pope John knew that anti-Latinists would argue that

Latin was outmoded. After signing VETERUM SAPI-
ENTIA on 22 February 1962 in the presence of the prepar-
atory commissions for the Second VaticanCouncil, he added:

We wanted to sign it at this solemn gathering that is

pointing toward the Council, as a sign of the special
importance and esteem We attach to it. We want most
of all to point out here the importance and prestige
of this language at the present moment in history when,
simultaneously with a deeper realization of the need of
unity and understanding between all people, you can
still finda number of expressions of individualism.
The language of Rome, used in the Church of the
Latin Rite and especially among its priests of differ-
ent origin, can still render noble service to the work
of achieving peace and unity at the present time. It
can also be of use to new nations that are just begin-
ning to face international life with hope and confidence.
For it is not tied to the interests of any one nation;
it is a source of soundness and clarity in doctrine;
7
 itis within the reach of all those who have completed
secondary and higher studies; and above all, it is a
means to mutual understanding.

VATICAN COUNCIL H AND THE PRESERVATION OF LATIN

Pope Johns concern that the uninterrupted use of Latin

be maintained was echoed by the Council Fathers. Several
passages of the Constitution on the Liturgy attest to this, for
example:
36. Particular law remaining in force, the use of the
Latin language is to be preserved in the Latin Rites.
37. Even in the liturgy, the Church has no wish to
impose a rigid uniformity in matters which do not
implicate the faith or the good of the whole commun-
ity; rather does she respect and foster the genius
and talents of the various races and peoples.
54. In Masses which are celebrated with the people,
a suitable place may be alloted to their mother tongue
. NEVERTHELESS STEPS SHOULD BE TAKEN SO
. .

THAT THE FAITHFUL MAY ALSO BE ABLE TO SAY

OR TO SING TOGETHER IN LATIN THOSE PARTS OF
THE ORDINARY OF THE MASS WHICH PERTAIN TO
THEM.

POST-CONCILIAR INSTRUCTIONS ON THE USE OF LATIN

On 5 March 1967 the Congregation of Rites issued an

Instruction on Music in the Liturgy. This document remains
the basic official attempt to implement that part of the
Constitution on the Liturgy of Vatican II which has to do with
music. Because of the emphasis which the Constitutionplaces
on music and, above all, on the congregations singing those
parts of the Mass that pertain to it, this Instruction assumes
great significance for the participation of the faithful in the
Liturgy. In Section VI, On The Language To Be Used in
Sung Liturgical Celebrations, andonPreservingtheHeritage
of Sacred Music, the Instruction reaffirms and enlarges on
the Councils provisions for preserving Latin and Gregorian
8
Chant. Quoting Article 54 of the Constitution on the Liturgy,
the Instruction addresses itself specifically to pastors, re-
minding them of their duty to the faithful to make known to
them the treasure of liturgical Latin:
Pastors of souls should take care that besides the
vernacular the faithful also know how to say or sing,
in Latin also, those parts of the Ordinary of the Mass
which pertain to them.
The Instruction was approved and confirmed by Pope Paul VI
and signed by Arcadio M. Cardinal Larraona, Prefect of the
Sacred Congregation of Rites, as well as by Giacomo
Cardinal Lecaro, President of the Consilium for the Imple-
mentation of the Constitution on the Liturgy. Again it can be
noted that the Sacred Congregation of Rites, under the Pope,
conceives of the vernacular as being employedIN ADDITION
to the traditional Latin.
The Instruction of the Congregation of Seminaries and
Universities (December 1965) for the liturgical formationof
ecclesiastical students includes the provision that Latin is to
be the language of their public worship. It states that Latin
is the language of the Church and should be thoroughly
known by every seminarian. It also requires those studying
for the priesthood to acquire an adequate knowledge of
Gregorian melodies and to learn by memory Chants of the
Ordinary of the Mass, the ornate as well as the more
simple ones.
Another recent document attesting to the Churchs
renewed commitment to Latin since Vatican II is SACRI-
FICIUM LAUDE3, addressed by Pope Paul VI in August
1966 to Superiors of those clerical religious institutions
bound by the obligation of choir duty. It orders the use of
Latin by them since it is a most fertile mainspring of
Christian human culture as well as a truly bounteous
treasure of piety, and also of Gregorian in their public
worship because it transcends all national limits and
pulsates with a life of admirable spiritual vigor. It is sad
to relate that most of the orders in the United States have
hastily requested and received exemptions from this obliga-
tion. But the expressed thinking of the Pope should be an

9
encouragement to the laity to persist in their support of the
sacred and venerable liturgical Latin and Gregorian Chant.
In an address given on 26 April 1968, Pope Paul stated
that the Latin language retains a privileged status in
Roman Catholic liturgy, even today when circumstances have
urged the use also of the vernacular. Latin, he said, must
be cultivated in the Church to serve the spiritual needs of
the faithful, not as an end in itself. He described Latin as a
most important unifying link in the liturgy and in Canon Law
among the peoples of the world, whose origins and cultures
are so diverse. It is also important, he said, that the heritage
of wisdom found in the Latin writings of many Fathers of the
Church be passed on. He noted that though it had introduced
the use of the vernacular in the liturgy, the Second Vatican
Council also recommended a thorough study of Latin in the
seminaries and its preservation in the liturgy.

* * *

Thus, despite generous concessions to the vernacular

liturgy, the Second Vatican Council, the Post-Conciliar
Commissions, and both Council Popes have consistently
declared that the centuries-old tradition of liturgical Latin
shall be continued.

II

LATIN, PRO AND CON

The documents quoted above make it clear that THE

CHURCH HAS DECIDED THAT LITURGICAL LATIN AND
GREGORIAN CHANT SHALL BE SAFE-GUARDED AND
MADE AVAILABLE TO THE FAITHFUL. Yet, in spite of
this decision, some anti- Latinists are seeking to eliminate
Latin from the liturgy in this country. In many parts of the
United States it is virtually impossible to find a Latin Mass.
Or, when a Mass in Latin is offered, it is often only a token
available to a few.
10
 The anti-Latinist campaign has been rather successful.
Too many Catholics are more familiar with the anti-
Latinist arguments than with the documents reaffirming
the Churchs decision in favor of the Latin liturgy. It is
primarily because of this ignorance that many Catholics in
this country are deprived of the opportunity of participating
in the liturgy through the traditional sacred language of the
Church and the sublime Gregorian Chant. FOR THIS IS NOT
A MATTER FOR ARGUMENT. The Church has spoken.
American Catholics who demand that the Latin liturgy be
made available to them are only insisting that the decision
of the Church be enforced. Not only are they within their
rights in so acting, they are performing a useful role in
the liturgical apostolate of the Church.
In order to obtain the Latin liturgy, it should be
sufficient for groups of Catholics to make known to pastors
and bishops their desire to participate in the Mass in Latin.
However, it may be useful to discuss here some of the
anti- Latinist arguments now in circulation.* .
Through the centuries, in all types of political, economic,
and social structures, the Church has found Latin most
suitable as the sacred language of the Holy Sacrifice of the
Mass. It is ironic that at THIS time in history, when the
international character of life is intensifying, some in the
Church are seeking eliminate the traditional, supra-
to
national, universal language of the Roman Rite. The current
linguistic crisis in Belgium where Flemish-speaking Bishops
have felt it necessary toforbidtheuseof French in the Mass
in their part of the country, shows how nationalism may
insinuate itself into what should be above merely profane
concerns. The difficulties being encountered in some areas
of Africa because of the multiplicity of tribal languages is

* The most thorough, authoritative brief exposition of the

reasons the Church has retained Latin in the liturgy and
in its administrative life is to be found in VETERUM
S APIENTIA, the Apostolic Constitution of Pope JohnXXUI,
parts of which are quoted above.

11
 -

another example of the frequent impracticality of the

vernacular. Latin, on the other hand, remains an instrumental
symbol of the universality of the Church, whose faith can
never be touched by political or cultural divisions.
The most common argument used by the anti-Latinists
to justify the elimination of Latin from the liturgy is that
Latin prevents the full participation of the congregation in
the liturgical action. Now, it is indeed true that many find
the vernacular more conducive to praying the Mass. But it
is also true that there are many others for whom the
vernacular presents an obstacle to full participation, who
very much prefer the liturgy in Latin and Gregorian Chant.
To deny these persons the opportunity of participating in a
Latin Mass (and at a time when several vernacular languages
may be in use within limited geographical areas) would be
imprudent and unfair - and contrary to the expressed wishes
of the Church. If it is appropriate to use vernacular languages
to accommodate those who do not understand and do not care
for liturgical Latin (though the faithful have seldom been
consulted on this matter), the same logic must find it
appropriate and just to accommodate those who prefer and
understand (and those who desire to understand) the Mass
in Latin.
Some have arugued that forcing everyone to practice
the liturgy in a national language removes undesirable
distinctions of education and intelligence. But aside from
the fact that, as we have seen, it is the vernacular that
emphasizes divisions between peoples and the Latin that
communicates the unity (in space and time) of the faithful
in the Church, this argument ignores the actual record
namely, that many persons with little education, through a
small amount of training or self-education, have been able
to acquire sufficient understanding of at least the common
parts of the Mass to participate fully inthe liturgical action.
It is certainly true that the vast Catholic educational

system never made an attempt to teach the Latin of the

Mass. This is an almost incredible oversight. And it
should be part of the liturgical renewal to educate Catholic
students to appreciate liturgical Latin and Gregorian Chant.

12
Now that more and more Catholics are attending college
as a matter of course, it is absurd to claim that the small
effort needed to learn to participate in the Latin Mass is
too difficult for them. Furthermore, the very effort to
master the liturgy in the traditional language of the Church
will result in a more sensitive participation in the Mass.
(The use of the vernacular is no guarantee of genuine
participation, which always requires an inner, spiritual
awareness.)
Another reason given for the suppression of the Latin
Mass is the desire to foster ecumenicism by bringing
the Catholic liturgy closer to that of the Protestants.
(Again, the anti-Latinists overlook the unitive force of
Latin.) But a prohibition of Latin would in fact be anti-
ecumenical, for it would diminish freedom within the
Church, not enlarge it. What is called for is permission
to use both the vernacular and the Latin - a freedom most
in keeping with an ecumenical spirit. And a universal
liturgical language is one of the gifts Catholics have
for their separated brethren.
It is sometimes argued that the continued use of
Latin would add to the confusion that can be found in the
Church today as a result of linguistic and other changes
in the liturgy. But at a time when many languages are in
use (often in the same city), when many optional practices
are in effect, when a great variety of musical forms are
being introduced into the Mass, when the English trans-
lation seems to many inferior to the Latin original - at
such a time, with such a diversity of liturgical usage,
it is more essential than ever that the Latin Mass be
maintained in daily practice so as to preserve that liturgical
norm upon which all other translations and variations are
based.
It thus no mere aesthetic concern that has moved
is
the Churchto retain Latin in the liturgy. Unless the liturgical
Latin is kept alive and accessible to the faithful, the variety
of languages and practices will obscure the universality of
the Church - if it does not tend to promote division among
the faithful and raise doubt about the content of the faith.
13
LEX ORANDI, LEX CREDENDI. The law of prayer is the
law of faith. The liturgical action of the Church, as expressed
in the Latin of the Roman Rite, represents a vital locus of
orthodoxy, to which all may confidently turn, not only to
resolve problems and controversies that may arise (indeed,
that have arisen) from the use of the vernacular (the mean-
ings of the words of which are always changing), but also to
find the most accessible and organic and appropriate
expression of the one, universal, immutable faith which the
Church safeguards for its members.

Ill

SACRED MUSIC

All that has been said about the necessity of preserv-

ing liturgical Latin applies t^ Gregorian Chant. But it will
be convenient to collect here some of the Churchs recent
instructions on the use of Gregorian Chant.
The Constituion on the Sacred Liturgy states:

112. The musical tradition of the Universal Church is

a treasure of immeasurable value greater than that of
any other art . . . Accordingly, this Sacred Council,
keeping to the norms and precepts of ecclesiastical
tradition and discipline, and having regard for the
purpose of sacred music, which is the glory of God
and the sanctification of the faithful, decrees as follows:

114. The treasure of sacred music is to be preserved

and fostered with very 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 in song, the whole body of the faithful
may be able to contribute that active participation
which is rightly theirs.
14
 116. THE CHURCH ACKNOWLEDGES GREGORIAN
CHANT AS PROPER TO THE ROMAN LITURGY:
THEREFORE, OTHER THINGS BEING EQUAL, IT
SHOULD BE GIVEN PRIDE OF PLACE IN LITURGICAL
SERVICES. But other kinds of sacred music, especially
polyphony, are by no means excluded from liturgical
celebrations, so long as they accord with the spirit
of the liturgical action.

117. The edition of the books of Gregorian

typical
Chant be completed, and a more critical edition
is to
is to be prepared of those books already published
since the restoration by St. Piux X.
118. Religious singing by the people is to be skill-
fully fostered so that in devotions and sacred exer-
cises, the voices of the faithful may ring out according
to the norms and requirements of the rubrics.

The Instruction on Music in the Liturgy issued by the

Congregation of Rites on 5 March 1967 (which we have
quoted also above) includes the following directives:

Pastors of souls should take care that besides the

vernacular the faithful also know how to say or
sing, in Latin also, those parts of the Ordinary of
the Mass which pertain to them.
Gregorian Chant, as proper to the Roman liturgy,
should be given pride of place, other things being
equal. Its melodies, contained in the "typical editions,
should be used, to the extent that this is possible.
Pastors of souls, having taken into consideration
pastoral usefulness and the character of their own
language, should see whether parts of the heritage
of sacred music, written in previous centuries for
Latin texts, could also be conveniently used, not
only in liturgical celebrations in Latin, but also in
those performed in the vernacular. There is nothing
to prevent different parts in one and the same cele-
bration being sung in different languages.
15
 It is beyond the scope of this pamphlet to comment on

the role of polyphonic music in the Church today or on the

place of the choir. The musical experts are discussing
these topics. They are, however, almost without exception
in fovor of the retention of traditional polyphonic music as
well as the addition of new compositions, as both the
Constitution and the Instruction require. They may be
divided as to the merits of what is good in traditional or
contemporary music. But they are in general agreement
on the necessity of cultivating Gregorian Chant which in its
universality transcends the particularities of time and place.
Unfortunately, in the past not all Church musicians were
capable of directing Gregorian Chant and the preference
of many for polyphonic music prevented their introducing
Gregorian to their choirs and congregations. Relatively
few choirs ever sang it, and fewer congregations. In general,
the clergy, despite some training in the seminary, were
even less qualified or had little interest in spending the
time and effort needed to institute choirs capable of singing
it or teaching congregations to sing the more simple chants

of the Ordinary. Where it was attempted, however, the

results were usually most satisfying for all involved.
Gregorian Chant is the oldest form of liturgical music
in the Christian world, some of the chants actually having
been taken from the Hebraic chants. As the official music
of the Roman Rite, Gregorian Chant has the same beneficial
characteristics which Latin has as its language. It is a
universal music which helps to form a unity of spirit in
Catholics throughout the world. The beauty of the music, as
of good music of any kind, can be appreciated at all educa-
tional and social levels. The simple chants of the Ordinary
can be easily learned by children and adults, and they
require no special musical skill. It is a music that is
perfectly suited to the Latin Mass of the Roman Rite -
this cannot be said of any other music - for it does not
in any way clash with the ceremony itself, but rather has
the quality of lifting the spirit of both singer and listener
to the sublime level of the liturgical texts. Because it
has been written for the actual texts of the Mass, it has
16
none of the irrelevance of many of the vernacular pieces
now sung during the Mass.
Above all, Gregorian Chant affords the widest partic-
ipation by the congregation in the singing of the Mass. This
is of thegreatest importance for the renewal of the liturgy.
The Instruction requires the participation of congregations
in singing actual parts of the Mass itself by using some
of the more simple chants for some of the Ordinary at
partly sung Masses (MISSA IN CANTU). These same
chants could easily be sung by congregations together with
the choir, with the latter doing the more difficult chants of
the Propers, at completely sung Masses (MISS A CANT AT A).

Whenever pastors take the trouble to instruct their

congregations in Gregorian Chant, both choirs and con-
gregations participate in the fullest, the most pure, and
most reverential form of worship that the Church has
devised.

BIBLIOGRAPHY

Church Documents

ON LATIN

Pius X, Epist., S.C. STUDIORUM VEHEMENTER SANE,

1 July 1908.

Pius XI, Epist. Ap., OFFICIORUM OMNIUM, 1 August 1922.

Pius XI, Epist. Ap., UNIGENITUS DEI FILIUS, 19 March 1924.

Pius XI, Motu Proprio, LATINARUM UTTERARUM, 20

October 1924.

Pius XI, Lit. Encycl., DIVINI ILLIUS MAGISTRI, 31 Dec-

ember 1929.

Pius xn. Lit. Encycl., MEDIATOR DEI, 27 November 1947.

17
Pius XII, Serm., MAGIS QUAM, 23 September 1951.

John XXni, Const. Ap., VETERUM SAPIENTIA, 22 Feb-

ruary 1962.

Paul VI, Epist. Ap., SUMMI DEI VERBUM, 4 November 1963.

Paul VI, CONSTITUTIO DE SACRA LITURGLA, (exp. 36:

1-4, 54; 91; 101: 1-3; 113) 4 December 1963.

Paul VI, Motu Proprio, STUDIA LATINITATIS, 22 Feb-

ruary 1964.

Sacred Congregation of Rites INSTRUCTION FOR THE

PROPER IMPLEMENTATION OF THE CONSTITUTION
ON THE SACRED LITURGY, 26 September 1964.

ON GREGORIAN CHANT

Pius X, Motu Proprio, ET EX CERT A SCIENTLA, 22

November 1903

Pius XI, Const. Ap., DIVINI CULTUS SANCTITATEM,

20 December 1928.

Pius XH, Lit. Encycl., MUSICAE SACRAE DISCIPLINA,

25 December 1955.

John XXM, Letter, IUCUNDA LAUDATIO, 8 December 1961.

Paul VI, CONSTITUTIO DE SACRA LITURGIA, Chapter

VI Sacred Music, 4 December 1963.

Paul VI, Apost. Ltr., SACRIFICIUM LAUDIS, 15 August 1966.

Sacred Congregation of Rites, INSTRUCTION ON MUSIC

IN THE LITURGY, 5 March 1967.
18
 for Seminaries, INSTRUCTION
ON
The Sacred Congregation
THE LITURGICAL FORMATION OF ECCLESIASTI-
CAL STUDENTS, 25 December 1965.
Papal documents published after 1954 may be ob- 1

Note:
tained from The Pope Speaks, 3622- 12th St. N.E.,
Washington, DoC. 20017.

Articles on Liturgical Latin

William F. Buckley, Jr., The Non-Latin Mass, COMMON-

WEAL, 10 November 1967.

Christian Book Club

Tito Casini, THE TORN TUNIC, The
California 90250.
of America, P.O. Box 638, Hawthorne,

The Case for the Latin Mass
Dietrich von Hildebrand,
October 1966. 9 27 1 5th Street, N.W.,
TRIUMPH,
Washington, D.C. 20005.

Dietrich von Hildebrand, TROJAN HORSE IN THE CITY OF

Illinois 6U6U9.
GOD, Franciscan Herald Press, Chicago,

Fr. John F. Kobler, C.P., Latin and Trans-Cultural

Dialogue, Series of Articles, March and April 1967,
THE WANDERER, 128 East 10th St., St. Paul, Minn. 5510 1.
Reactionary Vernacular,
Erik von Kuehnelt-Leddhin, The
TRIUMPH, January 1968.

IS VERNACULAR MASS UNWELCOME TO MAJORITY? The

Latin Mass Society of Australia.

Fall 1967, THE VOICE, 4900 Butler

Series of Articles,
Road, Canandaigua, N. Y. 14424.
TRIUMPH, March
Ronald D. Lambert, The New Missd
TheThreatto theMass, TRIUMPH, January 1969.
1968;

Gary Potter, The Liturgy Club, TRIUMPH, May 1968.

19
 On Gregorian Chant

Thomas Day, Must Church Music Be Bad Music,

TRIUMPH, January 1968.

Very Rev. Gregory Hugle, O.S.B., CATHECHISM OF GREG-

ORIAN CHANT, J. Fischer and Bro., Glen Rock, N. J.

Rfev. Maurice LeFlore, ARE WE TO HAVE NO MORE

LATIN SUNG IN CHURCH? Una Voce (Scottish Branch),
6 Belford Park, Edinburgh 4, Scotland.

Dom. E. B. Lemieux, O.S.B., THE FUTURE OF GREG-

ORIAN CHANT, The Gregorian Institute of America,
2132 Jefferson Avenue, Toledo, Ohio 43601.

Rev. Richard J. Schuler, Implementation or Deteriora-

tion? THE WANDERER, 30 November 1967.

Rev. Richard J. Schuler, The Sacred and the Secular in

Music, THE WANDERER, 23 November 1967.

Dom. Gregory Sunol, OJS.B., TEXTBOOK OF GREGORIAN

CHANT, J. Fischer & Bro., Glen Rock, N. J.

INTERNATIONALE MUSICAE SACRAE, CIMS, Piazza S.

Agostino, Roma, Italy.

MUSICAE SACRAE MINISTERIUM, Quarterly (English)pub-

lication of the Consociatio.

PAR EH KYRLALE, The Liturgical Press, Collegeville,

Minnesota.

SACRED MUSIC, Quarterly Magazine of Church Music

Association of America, Boys Town, Nebraska, 68010.

20
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