Below is an excellent lecture on the history, characteristics, qualities, and purpose of Gregorian Chant. I too have a love for Gregorian Chant and I sing it as part of a men’s Latin Schola in my parish for the 7:30 AM Sunday Mass, which is Novus Ordo, but is more solemn and traditional. I view it as a step to help our parish move towards traditional Catholicism — or just Catholicism. However, although my love for chant continues to grow, I am rather ignorant of its true riches.
Should we be building (or restoring) beautiful churches when there is so much poverty in the world? Shouldn’t the Church sell all that it owns and give the money to the poor?
I am a simple man and I do not have a complete answer to that question. But I ask you to consider the story of the feast of Simon the leper, or more appropriately the story of the woman with the alabaster box of ointment. Does this story have a lesson for us that applies to the questions above? I think so.
In the Gospel of Matthew, verses 26:6-13, we read:
Now when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, “To what purpose is this waste? For this ointment might have been sold for much, and given to the poor.” When Jesus understood it, he said unto them, “Why trouble ye the woman? For she hath wrought a good work upon me. For ye have the poor always with you; but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.”
In the Gospel of Matthew this woman pours ointment on Christ’s head, in Luke it says she pours it on His feet and wipes them with her hair. I think it is fair to say she did both, and to do so fits with Christ saying she did it for His burial. But here’s the question I think we should ask for ourselves in light of this story: Do we not, very specifically and uniquely, have Christ with us at Mass, truly present? Are not our churches, in fact, both temples and palaces: places for worship and sacrifice on the one hand, and places for monarchal reverence and pomp on the other? Yes, we must help the poor, but our love for our neighbor goes forth from our worship of our creator and our savior. We proceed from Mass into the world, conforming our lives to Christ in our actions. And churches are for all who come, rich and poor alike.
The poor, above all else, need salvation of their souls as does everyone else. Certainly we must not forsake the poor with cheap excuses that our monies are tied up elsewhere. Christ chastised the Pharisees for that as well. But we must not turn away from proper worship in order to, instead, focus on the poor. When we do, we put our souls at risk, and theirs.
[I realize I risk saying all this because I am not poor. My apologies for any thickheadedness and offense.]
I believe the state of the “new Church” today, with its numbers plummeting, its thin gruel of RCIA programs, its horrible music, its new Mass with namby pamby vestments and shallow prayers, and all its staggering and ravaging scandals, is all of a piece with its degraded and ugly churches. To forsake right worship, which includes, if at all possible, beautiful places of worship of sufficient design and beauty to glorify the King, is to lose the forest for the trees. It is, in a sense, to lose Christ.
This is one reason why churches that focus only on helping the poor all too often become churches where soup and blankets becomes their gospel and not the good news of Christ’s death and resurrection for our sins, saving us from Hell, and leading us to eternal life. Raising Lazarus was an image of the gospel, but Lazarus was raised to die again. His true salvation came because Christ died on the cross, and then rose from the dead, then ascended to the right hand of the Father, and then Lazarus believing in that truth.
Therefore, I believe that a gospel which says we should do away with fancy churches and instead give that money to the poor is, in fact, a substitute gospel. It has some appeal because it has some important truth (we truly do need to help the needy and lay down our lives for others), but it elevates one truth inappropriately above another. The poor (and the downtrodden, and those in prison, and widows & orphans, and the hungry, and the naked, etc), whom you must love, will always be with you. But if you are to see Christ in the poor you must first see Him in the Eucharist, and bend the knee, and bow your head, and worship Him. Should you sell all you have and give it to the poor? Maybe. Should the princes of the Church live simple lives of poverty? I think they probably should (certainly many today should be brought low). Ought the Church as the body of Christ celebrate Mass in plain sheet-rocked or concrete-tilt-up boxes instead of beautiful, ornate, and more expensive churches? I think not (if at all possible). Give glory as and to whom glory is due.
Does this mean that if we focus once again on building more beautiful churches all our problems with go away? No. But we must not be afraid to build beautiful churches. To do so will feed and inform our souls in surprising ways, and help us become more holy, more fully human, more like Christ. This goes hand in hand with helping the poor. The stunning churches of old, those that are still with us, are memorials to those who built them in a similar way that the story of the woman with the alabaster box is her memorial.
You will meet her if you get to Heaven. And, perhaps, you will bow to her and thank her for showing the way.
Finally: Arvo Pärt, the brilliant minimalist composer from Estonia, set the words from Matthew above to music. Listen to this and read the words as you do. This is, I believe, a stunning example of what setting the words of scripture to music can be.
Catholic News Service recently did a series of video reports on Gregorian Chant, what it is, and how it’s making a comeback in the Church. This is a great introduction to the music of the Church, in essence an ancient form of prayer that seemed at times to have been lost, but has been with us all along.
This last video is somewhat interesting in that the music in it is mostly not chant at all. Still, beautiful music.
I only recently personally discovered the composer Johannes Ockeghem. I’ve heard him referred to as the Bach of the fifteenth century. I’ve also heard that Ockeghem is every bit as brilliant as Bach. I can’t say one way or the other, not being an expert on either, but listen to this music and you will hear just how beautiful sacred music can be.