“Memento Verbi Tui” – In memoriam: Marie Donnelly

By Mark Emerson Donnelly
Composer-in-Residence

Be Thou mindful of Thy word to Thy servant, O Lord, in which Thou hast given me hope:
this hath comforted me in my lowliness. (Psalm 118)

In memoriam: Marie Donnelly (February 1, 1926 – July 27, 2020)

Though Mum and Dad didn’t play any instruments themselves, they thought music lessons were important for my sister, brother and me. I’m not sure why, but they chose violin for Maureen, and piano for Lawrence and me. Our first piano teacher was Mrs. Chapman. She had some chickens, and so, after Mum dropped Maureen and Lawrence off at school, she’d drive me to my lesson, and also pick up a couple dozen eggs. A few months in, Mrs. Chapman told my mum I was too young for lessons, and should try again in a year. By that time my brother had moved on to another teacher, Mrs. Wiesemann, who became my new teacher.

My mum dutifully drove me to piano lessons for eight years, at the end of which it was clear I had neither the discipline nor the desire to play the piano. However, when I was in grade six, Mum bought a trombone for $25 at a second hand store. That seemed pretty cool, but since our elementary school didn’t have a band, I waited two years to start playing it (aside from blatting out a few fat notes that drove our dog, Wally, nuts).

I have no idea why Mum got that trombone. I still have it. In fact, I used it as a prop in “The Barber of Seville” some years ago. My daughter Theresa, who sings on this recording, played one of Figaro’s helpers in that production. I love the trombone, though I don’t play it much anymore. Without it, I’m not sure I would have continued with music.

***

In November 2019, Catherine and I made the commitment to promote my composing of Latin church music. Though I had been writing and arranging music for many years, it was only for about the last two that I had the conviction that this was what God wanted me to do. Even then, it took me those two years to muster up the courage to admit this to the world. I, like a lot of folks, don’t like rejection. I had been a professional singer for decades. Now I was going to say that the best part of me was not performing, but writing music. What if people didn’t like it? Or worse, didn’t even care?

The first thing we thought we needed to do was record some of my stuff as soon as possible. We were given permission from the abbot of Westminster Abbey in Mission, BC to record there in the third week of January. Circumstances made it such that we had to push the recording into the next month. However, only one day worked, Saturday, February 1st.

There were two problems. First, the Abbey wasn’t available. Thankfully, a good friend of mine and fellow composer, Peter Allen, arranged for us to record and film at St. Augustine’s in Vancouver; which happened to be the church where my parents were married. That was kind of neat.

The second problem was that February 1st was my mum’s birthday. So I called Mum and asked if it was okay if we celebrated her birthday on the following day instead. She said, “That’s fine, but don’t make a fuss!” I said, “It’s not a fuss. But the only day we can record is on Saturday, so we have to come over Sunday.” “Okay. But don’t make a fuss!” So we recorded and filmed on my mum’s 94th birthday. Since Colleen, our eldest daughter and one of the sopranos in OFFERTORIUM, was in town from Edmonton for the recording, Mum was able to see her great-grandson, Leo, for the celebration.

***

Liturgically, we were deprived of the Gloria throughout Lent. Therefore, it was fitting to release the Missa Sicut Cervus “Gloria” on Easter Sunday. It was also most appropriate to release the “Ave Maria” for Mother’s Day; likewise the “Pater Noster” for Father’s Day.

But of the five pieces we recorded on Mum’s birthday, the one that stood out as special to all involved was the “Memento Verbi Tui.” The problem was, what was the fitting occasion on which to release it?

Well, Mum passed away at the end of July. In her honour, we dedicate this performance, sung by friends and four of her grandchildren: Colleen, Theresa, Francis & Mary-Kate.


People ask if her passing was expected. Well, I guess as expected as for anyone who has lived into her nineties. Mum was Mum. Born in Galicia, Poland (now Ukraine), she survived the Second World War as a Slav in Nazi Germany. Mum was tough. It seemed she would just always be there.

Mum never really understood what I did as a conductor or composer. She knew that I somehow made my living as a singer, because she saw me performing the anthem on TV before Canucks games. I sang “Danny Boy” for her about a week before she died. She said, “You sing pretty well. You’re still my little boy.”

My brother, Fr. Lawrence Donnelly, and I will miss her. We pray that Mum is together with Dad and Maureen in Paradise.

***

To Mum;

May the angels conduct you into paradise; may the martyrs receive you at your arrival and lead you to the holy city, Jerusalem. May the choirs of angels receive you, and, together with the once poor Lazarus, may you have eternal rest. (In Paradisum)

Your loving son,

Mark
markemersondonnelly.com
August 14, 2020
Vigil of the Assumption of the Blessed Virgin Mary

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Vancouver centenarian shares her secret to long life: “it’s my faith”

This article by Agnieszka Ruck first appeared in the BC Catholic on July 22, 2020.

Many people have asked Cecilia Upton the same question this summer. (That sort of thing tends to happen when you turn 100.)

“What’s your secret for a long life?” 

The Vancouver centenarian, a parishioner at Holy Family, is happy to answer yet again: “It’s my faith. Our Blessed Lord, we can’t take one step in front of the other without his help.”

Upton’s trust in God has carried her far during her 100 years. Born in Yorkshire, England, she recalls opening a hair salon at age 18 in the midst of the Second World War, marrying a member of the Canadian Air Force, and moving with him to start a new life in a country with vastly more trees than people.

She was one of the nearly 48,000 women who married Canadian servicemen during the war and returned with them to Canada. She moved to New Brunswick with her husband in 1945 and is one of the few war brides of that era still alive today.

Sometime during their sea voyage westward, she remembers the ship turning off its engines; enemy submarines were in the Atlantic and were trying to make it to Canada undetected.

Upton and her husband had two children. Because of his work in the air force, they moved from Prince Edward Island to Vancouver Island and everywhere in between. They ended up staying in “the right spot, in Vancouver here.”

In 1989, long before the Latin Mass Holy Family Parish was established, Upton was already helping advocate for local Catholics wishing to celebrate the traditional Mass.

She had lived through the confusing times of the Second Vatican Council in the 1960s, when the “major changes in the Church” made it seem like every Sunday was different. She found she missed the “beautiful, reverent” Latin Masses she was used to.

“Cecilia goes back to the very beginning.”

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Why so narrow? My approach to composing sacred music today

By Mark Emerson Donnelly
Composer-in-Residence

If you’ve read any of my previous articles on composing, you’ll likely know that I’m totally sold on a strict adherence to the rules of functional harmony, as exemplified by Palestrina. Though Bach, Mozart and Beethoven also excel at the use of functional harmony (how’s that for understatement?!), I don’t generally try to emulate these musical giants. Without getting into the reasons here, my conclusion is: If you use Palestrina’s music as the pinnacle, you have a better chance of producing something well suited for the sacred liturgy (St. Pius X is with me on this; or, rather, I’m with him).

However, even in Traditional circles, my views on liturgical music are quite narrow. I’m kind of rigid in this way because we are in a battle for the reclamation of our culture. At the epicentre of that culture is the Mass. Since our Lord, present on the altar, is Truth, Beauty and the Good Himself, He deserves only the most fitting music to adorn the Holy Sacrifice. I guess you could say I’ve kind of adopted this narrowness of style as my musical charism.

So, is ALL other music not seeking this particular ideal bad? By no means! As I am writing this, I’m listening to a Baroque concerto played by the great Dutch cellist Anner Bylsma, who passed away one year ago today, the Feast of St. James. (Requiescat in pace.) As with most of the Baroque repertoire, it is great music for thinking and writing. (The coffee and rum helps, too!) Would this style of music work for the liturgy? I think so but, for the most part, not as well as that emulating the 16th century. But, again, I’m a stickler.

I think things get really dicey when you get towards the end of the 18th century (French Revolution). Around this time, music begins to take on a more emotional character; instead of tempering the passions, it feeds them.

This trend continued throughout the 19th century, what is called the Romantic period. It is not surprising that most of the attacks on our culture come from ideas and movements which arose during this time and into the next century. It’s unreasonable to think that even as art and architecture were corrupted during this period, music would somehow remain unscathed. Therefore, I am very wary of 19th century musical styles, for church anyway. And I reject whole all uniquely 20th century compositional innovations – a time of horrendous wars, degradation of culture and devaluation of human life.

I say “uniquely 20th century” as there are a lot of 20th century techniques employed by composers who consciously harked back to earlier epochs. The revival of Gregorian Chant greatly influenced many 20th century composers. Much of the music of Ralph Vaughan Williams (1872-1958) is distinctly modal. However, atonality and “crunchy” non-functional harmonies? Not for me.

Upcoming Articles

Aristotle considered a musical education essential for the philosopher, indeed, for any liberally educated person. In a recent interview with Eddie Muller, trumpeter extraordinaire Wynton Marsalis said that, for jazz, there needed to be more education; not for musicians, but for the listening public. If this is of value for jazz, it is even more so for liturgical music.

In future articles, I hope to unpack the characteristics of particular musical styles – one style per article. In each discussion, I will also try to explain the thinking process I go through to come to a judgement of whether or not a piece of music in that particular style is suitable for the sacred liturgy.

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To learn more about the compositions of Mark Emerson Donnelly and how you can sign up for his newsletter and support his work, visit his website at markemersondonnelly.com

To support Mark’s compositional work through Una Voce Canada, please click here and choose “MED Composer” from the dropdown menu. Canadian donors will be provided with tax receipts.

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FIUV press release: Communion on the tongue and epidemic

On June 8, 2020, the International Una Voce Federation (FIUV) issued the following press release (PDF version).

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In light of the recent statement (and here) by Archbishop Thomas J. Rodi of Mobile, Alabama, in the United States of America, on social distancing during the reception of Holy Communion, and related issues surrounding the reception of Holy Communion around the world in the context of the Coronavirus epidemic, the Foederatio Internationalis Una Voce (FIUV) would like to make the following observations.

  1. In the Ordinary Form, the universal law of the Church gives every Catholic the right to receive on the tongue. This was reaffirmed by the Congregation of Divine Worship in the context of earlier public health concerns, the so-called ‘Swine flu’ epidemic of 2009. (See, for example, Redemptionis Sacramentum (2004) 92; Letter of the Congregation of Divine Worship 24th July 2009, Prot. N. 655/09/L.).
  2. In the Extraordinary Form, the universal law of the Church allows for the reception of Holy Communion only on the tongue. (See Universae Ecclesiae (2011) 28; Memoriale Domini (1969).)
  3. In neither case can the law of the Church be set aside by the Ordinary.
  4. The problem of maintaining physical distance between Minister and Communicant during the Reception of Holy Communion applies equally to Reception in the Hand as to Reception on the Tongue. In both cases Minister and Communicant are obliged to come close to each other, if only for a short time, and without touching. It is difficult to see how even the use of an instrument such as a pair of tongs (for which there are historical precedents) would enable Minister and Communicant to maintain a distance of six feet or two meters.
  5. Canon law is rightly very restrictive in the penalties which bishops can impose on their priests for the breach of regulations of their own devising. Bishop Rodi’s attempt to prohibit priests who do not obey his regulations to celebrate public Masses—something which amounts to a partial suspension of a priest—goes beyond what Canon law would appear to justify. (See Canons 1316-1319).
  6. It has become increasingly evident that there is no clear scientific basis for the claim that Reception on the Tongue is more likely to transmit the Coronavirus than Reception in the Hand. This has been the expert advice given to Archbishop Sample of Portland, Oregon, USA, and to Archbishop José Antonio Eguren, of Piura, Peru, and it is also the view of the experts involved in the guidelines of the Thomistic Institute of Washington, DC, in the USA. If any bishops around the world are in possession of studies or expert opinions in conflict with this growing consensus, it behooves them to make these public as a matter of urgency.
  7. Where local circumstances demand it, the suspension of the Reception of Holy Communion, of the celebration of Masses open to the public, and even the opening of churches for private prayer, have been ordered by bishops and public authorities. These measures are at least even-handed and, insofar as they are justified by genuine public health concerns, do not infringe the rights of the Faithful. As these measures are gradually lifted around the world, we urge bishops to continue to act in accordance with expert advice, not arbitrarily picking out certain priests and faithful for greater restrictions than those imposed on others, and with respect for the rights of the Faithful.

The President and Officers of the Foederatio Internationalis Una Voce, 8th June 2020

———–

ABOUT THE FOEDERATIO INTERNATIONALIS UNA VOCE (FIUV)

The FIUV represents the needs and concerns of the world-wide laity attached to the ancient Latin liturgical tradition, the Extraordinary Form. It has more than 45 member associations from Europe, North and South America, Africa, and Asia.

The Federation has a biennial General Assembly in Rome, and publishes a magazine twice a year, Gregorius Magnus.

CONTACT DETAILS

Website: www.fiuv.org

President, Felipe Alanís Suarez: president@fiuv.org

Secretary, Dr Joseph Shaw: secretary@fiuv.org

Treasurer, Monika Rheinschmitt: treasurer@fiuv.org

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The Latin Mass among Millennials and Gen Z: a national study

This article, originally published on June 5, 2020, is reprinted with permission courtesy of the Missive, the blog of the Priestly Fraternity of St. Peter.

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recent online survey of 1779 adults from 39 states found that the “Traditional Latin Mass is experiencing a high volume of participation and interest in the 18-39 demographic.”

Fr. Donald Kloster of the diocese of Bridgeport, CT, with the help of other contributors, conducted the survey between October 22, 2019 and March 1, 2020.

Fr. Kloster directed his study not at a general Catholic audience but at those within the age range who at least prefer the Latin Mass. And his findings are remarkable. The survey showed an astounding 98% weekly Mass attendance in the 18-39 age group . These adults would have been born roughly in the range of 1980-2001, and therefore largely represent the Millennial generation (1981-1996) and the earliest individuals in Gen Z (1996-2010).

How does that compare to statistics in the church at large? Research done by Gallup shows dramatic declines in church attendance since 1955 in all age categories: with the 21-29 age group consistently at the bottom, at 25% weekly Mass attendance. The Gallup data shows a steep drop from 73% attendance in 1955 to percentages in the mid-30s by 1975. This drop began with the members of the Silent generation (born 1928-1945) and the early Baby Boomer generation (1946-1955). After holding steady for a decade, it dropped to a low point with Generation X (1964-1979), where it has largely remained for the Millennials.

Although a large majority of the respondents said that their parents regularly attended Church, only 10% of those surveyed were raised in Traditional Latin Mass households, and only 16% reported that their parents had led them to the ancient liturgy.

The reasons that did lead them to Mass, ranked in descending order, are as follows:

35% Reverence
16% Parents
13% Friends
12% Curiosity
8% Solemnity
8% Other
5% Spouse
3% Music

Combining some of this data, we can see that personal preferences (reverence, curiosity, solemnity, and music) account for 58% of the total, while peer influences (friends, spouses) account for  18% of the total. Thus, to the tune of 76%, the impetus to attend the Latin Mass among 18- to 39-year-olds seems to be largely coming internally from within their own generation, rather than being inherited from previous generations.

One important factor in the study seems to be a strong religious family life: 65% of the respondents’ fathers regularly attended Church, 75% of their mothers regularly attended Church, and fully 84% were raised in a married (but not remarried) household. And note that these fathers and mothers are the Baby Boomers and Gen Xers whose generations saw the steep decline in Mass attendance mentioned earlier.

It seems that those Boomers and Xers in the parent generations who retained a solid family structure and regularly attended Mass—whether or not they themselves attended a Latin Mass—helped set the stage for the Millennials and early Gen Z to rediscover tradition through personal and peer channels. Of course we cannot discount intellectual influence from older traditionalists online or elsewhere, but the trope of “cultish” parental influence is not borne out at all in this data. Fr. Kloster’s study suggests that these generations have come to the Latin Mass largely on their own and for their own reasons.

Fully 80% of Fr. Kloster’s respondents had thought of a priestly or religious vocation. This finding will come as little surprise to those in Latin Mass communities that, while often small, tend to generate vocations well beyond the norm. Moreover, men comprised 57% of those responding to the survey, while only being 49% of the population. All of these numbers are highly relevant to the priest shortage, and suggest a clear way out of it.

And as far as the laity goes, if the trend of 98% Mass attendance continues to hold across the wider Catholic world, it hints not just at potential to reverse the decline in attendance since Vatican II but to go even further and surpass the 1955 numbers of 73%-77% attendance across all age groups.

Fr. Kloster shared his thoughts with the Missive about that possibility. He theorizes that, in a few key respects, the Latin Mass today is unlike the Latin Mass of the 1950s. Priests are now saying the Mass slower, and they are offering more high Masses and solemn Masses. That more reverential approach seems to be bearing fruit.

“We are doing what the Vatican Council was supposed to do,” he said. “We are fixing all the gaps that should have been fixed.”

Overall, the findings are very encouraging, and this study will be worth continuing to unpack in the coming months and years. Kudos to Fr. Kloster and his team for taking the time to put data and actual numbers behind the anecdotal evidence that has been bandied about for a while.

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Adoro Te

By Mark Emerson Donnelly
Composer-in-Residence

Adoro Te Devote
by St. Thomas Aquinas (1225-74)

Organum Novi Mundi  (of the 13th century Benedictine plainsong)
by Mark Emerson Donnelly (1989)

(Links to both the PDF and practice video below)

***

This week concludes the annual liturgical cycle, which begins with the eager anticipation of the Messiah’s birth at Christmas and ends with the descent of the Holy Spirit and the birth of the Church at Pentecost. But right off the bat, in this Time after Pentecost, we have two great devotional feasts: the Solemnities of the Blessed Trinity and of the Blessed Sacrament (Corpus Christi: Body of Christ).

These two feast days have a special connection for my family. The main chapel at Thomas Aquinas College (TAC), alma mater for seven of us(!), is dedicated to Our Lady of the Most Holy Trinity. And it was Saint Thomas who was commissioned by Pope Urban IV to write the hymns for the Solemnity of Corpus Christi.

Of the many sublime masterpieces he created for this feast, which include the Lauda Sion, Pange Lingua/Tantum Ergo, and O Salutaris, perhaps the most beloved is the Adoro Te Devote (I adore Thee devoutly).

Although we do not know the melody used for this hymn when the feast was first celebrated in 1264, we do know that, at least sometime in that century, Adoro Te Devote was sung to the same Benedictine plainsong with which we associate it today.

I first encountered this tune, in my late teens, as the hymn “Humbly We Adore Thee.” Though Gregorian melodies are often haunting, I found this one rather gentle, while at the same time soaring. It became for me, as for others, a favourite.

The Birth of Organum Novi Mundi

Having already completed my music degree at the University of British Columbia (UBC), it seemed natural that my work-scholarship at TAC would be that of student choir director. My fellow UBC music grad, Michael Perry, had the position before me.

The greater part of my duties was to prepare the music for the sung Latin Mass on Sundays and other major feast days. In my sophomore year, when looking for Lenten music, I happened upon the 1661 Mainz Hymnal harmonization of the simple strophic chant Stabat Mater. The notation seemed to suggest that it was to be sung as a regular hymn, i.e., slower and more rhythmically inflexible than Gregorian Chant. We tried singing it as a hymn. In that manner, it seemed like it would take FOREVER to get through the 20 verses!

As an experiment, I suggested to the choir, “Let’s sing it quicker and lighter, like the chant, BUT WITH THE HARMONY.” Voilà! Musically, it came to life, but in a very fresh and unique way! At the faster tempo, the rapidly changing simple harmonies added a sparkle we had not heard before.

Fast forward two years. Freshly graduated from TAC and newlywed to Catherine, I was, once again, conducting the choir at the Latin Mass back in Vancouver. That lovely melody I sang as a teenager, but now with its traditional Latin text, was part of the choir’s repertoire. How exactly it came to me, I don’t recall, but in the fall of 1989, I wrote my own Mainz-style Adoro Te Devote.

In my mind, I wanted to push it beyond the Mainz Stabat Mater; I wanted to synthesize the sober delight of Medieval organum (without the bass drone) with traditional diatonic harmonies (no accidental sharps or flats), while at the same time making it seem to the choir that they were singing four simultaneous melodies!

Well, I completed it that fall, and we’ve been singing it now for over 30 years. My kids have performed it when they’ve directed their own choirs. My daughter Colleen specifically requested this setting for her nuptial mass two years ago, and it continues to be one of her devotional favourites.

I remember meeting someone several years ago at a TAC graduation. Upon introducing myself, she said, “Oh, you’re Mark Donnelly! We sing your Adoro Te at my parish!” I guess people like it.

Sometime in that fall of 1989, one of the singers in our choir came up to me and said, “You know, Mark, this is really great! You have to do this for all the Gregorian hymns!” Well, I haven’t managed that, but I have written over forty ONM. There’s more to come. Stay tuned!

Why Novi Mundi?

Two reasons:

  1. I wanted to distinguish what I write from European (Old World) Medieval organum, which died out in the 14th and 15th centuries as more complex harmony and counterpoint developed.
  2. I live in the New World, that is, the Americas. To be honest, I’ve never been outside of North America. One of our rather ambitious projects involves Europe, but that’s all I can say for now. In the meantime, you can keep it in your prayers. God willing, we’ll have an announcement about it soon!

***

Score: Adoro Te Devote (ONM-MED)
For this edition, I have added the equally sublime English rendering by the great 19th century poet, Gerard Manley Hopkins, S.J. Seldom do we find practical translations which are not only beautiful but also faithful to the original’s spirit and meaning.

Formatting Note: The score is margin-optimized for reading on a tablet or phone. It can still be printed in Adobe Reader, using the “Actual size” setting.

YouTube: Adoro Te Devote (OFFERTORIUM, May 14, 2020)

As with the previous scores, the accompanying YouTube video is for practice use, but feel free to enjoy listening to it.

Performance notes

As with all my ONM, the movement and expression is according to the “Old Solesmes Method.” However, this setting assumes the following liberties common to the singing of this tune:

  1.  The timings at the half bars are treated like full bars.
  2.  The direction to sing the second syllable of “veritátis” (verse 2) and the word “ab” (verse 6) as single beats is ignored; i.e., they are sung as a dotted punctum (mora vocis), as in the other verses.
  3. For this recording, we chose to sing a semi-tone lower than is indicated in the score (D-flat instead of D). FYI: We sing at A = 432 Hz. Try it, you’ll like it!

God bless and happy singing!

Mark
markemersondonnelly.com
VocalArt.ca (YouTube)

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“The love of Tradition brings people together”

This article by Francis Lee first appeared in Crisis Magazine on May 28, 2020.

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An interview with the Reverend Canon Matthew Talarico, Director of Vocations and Provincial Superior of the Institute of Christ the King Sovereign Priest.

Canon Talarico celebrating Mass in the Shrine church (ICKSP)

 Q: What led you to choose your priestly vocation in the Institute and your personal devotion to the Traditional Latin Mass? 

I came to know the Traditional Latin Mass when I was about thirteen years old. The Mass I attended was celebrated by priests in the Diocese of Pittsburgh. I was inspired by the sacred reverence of the Latin Mass and soon found myself serving at the altar, which I had done for several years at my former Novus Ordo parish. I was quickly drawn to the overall beauty of this ancient form of worship and, as a language enthusiast, was interested in learning Latin.

This early introduction to tradition provided an abundant source of inspiration to me as a teenager. I realized that the way I conducted myself at the altar should influence and uplift my behavior in everyday life. I remember that, as a teenager, sometimes I acted as teenagers do by default. With this natural youthful disposition in mind, serving at the Latin Mass, at the holy altar, and the sacred reverence of that environment radically altered my daily behavior when I was at home and school during the week.

When I was deciding where to pursue my priestly vocation, I was drawn to the Institute, in particular, due to its warm family spirit, which stems from the spirituality of Saint Francis de Sales. In the Institute, I sensed a supernatural charity and a profound spirituality based upon the truths of our Faith. Likewise, I sensed that the Institute would offer a traditional formation in an authentic spirit of Romanitas. I was drawn to the Institute’s focus on restoring the sacred liturgy but also to its mission to restore and renew a sense of Catholic culture in the public square. In other words, the attitude and behavior which we have in church during the liturgy should inspire and edify us in our daily lives—how we sing, what we say, what we do in our social life with other people in the world. So, in the Institute, I sensed there was a wholeness to this Catholic approach and that was very attractive to me.

Q: The Institute was canonically erected in 1990. Since then, the Institute has grown to include 80 apostolates in twelve countries, 120 priests, and more than 90 seminarians. You will soon celebrate the 30th anniversary of the Institute’s founding this September. Where do you see the Institute in the future?  

First, we are planning a pilgrimage of thanksgiving to Rome, to celebrate our 30th anniversary, around the Feast of Our Lady of the Immaculate Conception, since Mary Immaculate is our Patroness. The trip we put together is on our website, and though the present moment is not the best time to make definite plans, we are still planning this trip to Rome from December 6–8.

Acknowledging that no one is a prophet who can predict the future, I can see, from the ground now, that there has been a sharp increase in men who are inquiring about a vocation, either as a priest or brother. This increase has occurred in the last few years and the last twelve months most notably. Even during this pandemic, we continue to receive phone calls and emails about vocational inquiries. There are a couple of dozen men planning to make a discernment visit over the next few months. I would say that the increasing amount of vocational inquiries is very encouraging.

Also, bishops are reaching out to us. This is always a pleasant and welcoming affirmation of our Institute’s work. Just last week, a diocesan bishop called us to have a conversation about establishing an apostolate in his diocese. So there are bishops who are stating their desire to have communities, like the Institute, in their dioceses. We are blessed by God to have many vocations in order to fulfill this great spiritual need facing the Catholic Church in America. In the past eight months, we started two new apostolates in the United States—one in Waterbury, Connecticut, and the other in Lake Charles, Louisiana. I think that grace will allow the Institute to continue its growth so that priests and the brothers will be present to people for fulfilling their spiritual needs where such support is lacking.

The Sisters Adorers of the Royal Heart of Jesus Christ Sovereign Priest, the vital female branch of the Institute family, continue to grow as well. There are over fifty Sisters now. This spring, we planned for seven Sisters to receive the habit but, unfortunately, due to the pandemic, we had to postpone the ceremony which was to take place on the Feast of Saint Joseph. Considering that the seven Sisters come from six different countries, there exists a very international character. In regards to the Faith and, especially, to the liturgy and spirituality, I am always edified by how the love for tradition brings people together from across the globe. In Europe and also in Africa, the Institute also operates several schools and I have full hopes that this ministry will continue to grow as well.

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Come Creator Spirit!

By Mark Emerson Donnelly
Composer-in-Residence

Veni Creator Spiritus
Gregorian Chant (9th Century)
Organum Novi Mundi 
by Mark Emerson Donnelly (1990)

(Links to both the PDF and practice video below)

*****

It seems to be a universal sentiment in the literature of ancient Greece, that all artists (poets, sculptors, musicians, playwrights, etc.) create by motive from the heavenly Muses. These daughters of Zeus were thought to infuse the mind of the artist with a creativity not attainable through mortal reason alone.

I think the Greeks got things partially right; the creative urge is divine, but not from “the Muses.” As a Catholic composer, I think (and feel) that the inspiration to create is from the Holy Spirit. That’s what the word “inspiration” means, to be infused with the spirit.

Forty days after His resurrection from the dead, Jesus ascended, leaving His fragile few gazing up into the heavens. But He promised not to leave them (and us!) orphaned. He would send an Advocate, a Comforter.

As the Apostles did 2,000 years ago, we begin the novena of novenas, the original nine days of prayer, to prepare for the descent of the Paraclete (Comforter) on Pentecost!

The vespers hymn for the Feast of Pentecost, “Veni Creator Spiritus,” is the best known Gregorian Chant in honour of this supreme Comforter. Though the authorship is not known for certain (it’s even been ascribed to Charlemagne), most scholars attribute it to Blessed Rabanus Maurus, O.S.B. (c.776-856).

As we struggle through the wearying protocols coincident with the SARS-CoV-2 virus, it may be a good idea to turn to God-the-Spirit. If, when writing the “Veni Creator,” Blessed Rabanus really was inspired by the Third Person of the Trinity, then the Holy Spirit is our Comforter (verse 2), will pour love into our hearts and strengthen our bodies (verse 4), and drive off our foes and help us avoid harm [literally, avert that which is noxious!] (verse 5).

I think we all could use some of that stuff right now!

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What Is “Organum Novi Mundi”?!

Well, for the record, it has NOTHING to do with the New World Order!

Here’s the description from my Wikipedia page:

Organum Novi Mundi (organum of the new world) is a Gregorian compositional technique pioneered by Mark Emerson Donnelly in 1989. Drawing on the tradition and inspiration of Medieval Organum, Donnelly combines this with the harmonic development of the high Renaissance. Sung in the same rhythmic manner of the original Gregorian plainsong, ONM expands on and embellishes the chant’s simple beauty without drawing the mind of the listener away from the text. Often alternated with unison plainchant, ONM may be in two to six parts. To date, Donnelly has produced dozens of these compositions for parochial use.

Well, that’s it in a nutshell.  I hope you like the score and practice video that follow.

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Score: Veni Creator Spiritus (ONM-MED)

NOTE: Sorry, this is an old score (no word accents or translation). But I wanted to give you something you could use for Pentecost, and still have enough time to prepare it! When I get the new one finished, I’ll make it available.

(The score is margin-optimized for reading on a tablet or phone. It can still be printed in Adobe Reader, using the “Actual size” setting.)

YouTube: Veni Creator Spiritus (OFFERTORIUM, May 14, 2020)

For practice use only (at least primarily; you are allowed to enjoy listening to it).

ONM Performance Practice Notes

  1. I consider the rhythmic and expressive style of the “Old Solesmes Method” integral to Organum Novi Mundi. This is reflected in the performance on the video.
  2. Over the years, we have found that, if the chord inversions are not affected, it is often best to have one male voice double the chant tune on the ONM verses. (I’m the melody guy on this recording.)

God bless and happy singing!

Mark
markemersondonnelly.com
VocalArt.ca (YouTube)

PS – Please share this with others (make sure you encourage them to sign up for my newsletter).

PPS – Donations and prayers are always welcome!

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Come Creator Spirit,
And visit the minds of Thy people:
Fill Thou with heavenly grace
The hearts which Thou hast made.

2. O Thou Who art called the Comforter,
The gift of God most High,
The living Wellspring, Fire, Charity,
And spiritual Anointing.

3. Thou givest sevenfold gifts of grace,
O finger of the Father’s right hand:
Thou art truly the promise of the Father,
Endowing our throats with holy speech.

4. Enkindle Thou light in our senses,
Pour Thou love into our hearts,
And the weaknesses of our bodies
Strengthen Thou with Thine unfailing strength.

5. Drive Thou far away our foe,
And continually grant us Thy peace;
For with Thee thus going before us as our guide,
We may avoid all harm.

6. Grant that through Thee we may know the Father,
And come to know the Son;
And may we trust in Thee at all times,
Who art the Spirit of Them both.

7. To God the Father be glory,
And to the Son who hath risen from the dead,
And also to the Holy Comforter,
Forever, world without end. Amen.

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US bishops approve Communion on the tongue as public Masses are set to resume

The US Conference of Catholic Bishops (USCCB) has stated that it is “possible to distribute [Holy Communion] on the tongue without unreasonable risk.” According to a memo sent on April 30 to all US bishops by USCCB Committee on Divine Worship chairman Abp. Leonard Blair of Hartford, Connecticut:

We have carefully considered the question of Communion on the tongue vs. Communion in the hand. Given the Church’s existing guidance on this point (see Redemptionis Sacramentum, no. 92), and recognizing the differing judgments and sensibilities that are involved, we believe that, with the precautions listed here, it is possible to distribute on the tongue without unreasonable risk.

Redemptionis Sacramentum is a universally binding instruction issued by the Congregation of Divine Worship in 2004.

It should be noted that in the celebration of Mass in the Extraordinary Form of the Roman Rite, Holy Communion must be distributed only on the tongue, according to the universal liturgical law applicable to such celebrations.

For more information:

[Updated: June 30, 2020]

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“An uplifting gift”: “Gloria” from Mark Emerson Donnelly’s Missa Sicut Cervus

After recently singing his appreciation for the front-line nurses, doctors, and other health professionals fighting to stem the tide of the coronavirus pandemic, on Easter Sunday, April 12, Mark Emerson Donnelly premiered a video of the “Gloria” from his Missa Sicut Cervus as an uplifting gift to thank and encourage his supporters during these difficult times.

The Mass setting, first considered by Mark when he was in college in the 1980s, was not completed until 2012. Mark talks about the journey “from motet to Mass” in this video.

From Motet to Mass: Missa Sicut Cervus by Mark Donnelly

With financial support from generous donors, Mark’s Missa Sicut Cervus and several of his other works were filmed and recorded in February this year at St. Augustine’s Church in Vancouver (built in 1932) with the gracious permission of its pastor, Fr. Andrew Stendzina, OMI. With Nathan Douglas and his team from Motet Films behind the camera, and Malcolm Paterson handling the recording, Mark’s work was brought to life by OFFERTORIUM, a chamber ensemble drawn from Chorus Faustinae, the main choir at Holy Family Parish, which Mark has directed for many years.

Missa Sicut Cervus “Gloria”

A Word on OFFERTORIUM
by Mark Emerson Donnelly

When I first approached Nathan Douglas of Motet Films about producing promotional videos of some of my music, we discussed several options regarding the singing ensemble. Due to the short time between securing the singers and the recording date, I decided to turn to the people who knew my music best and how I envisioned it to be performed: my family, and four excellent church musicians (and dear friends) with whom I have sung for many years: Veronica Roenitz, Ed De Vita, Christopher Suen, and Gabriel Uy.

The performance for the recording was so breathtaking, it seemed a shame not to continue as an ensemble. Since we had all cut our polyphonic teeth singing the exquisite Offertoria totius anni (Offertories for the whole year) by Palestrina, the name “OFFERTORIUM” (singular of offertoria) was chosen, in homage to the great composer, but also to name, simply, that which we are trying to produce – an offering.

We didn’t know quite how much God would take us up on our offer. OFFERTORIUM has been pressed into hyper-service during this time of Missae cantatae sine populo. We have continued to sing throughout Passiontide and, now, into the Easter season (in a socially distanced formation of course!), both streaming and pre-recorded. Please visit YouTube: VocalArt.ca to listen to the videos we have produced for our parish, Holy Family! Also, sung Masses are streamed here.

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Nathan Douglas and Motet Films

A writer and director based in Vancouver, Nathan received his BFA in Film from Simon Fraser University in 2012. Since 2015, his short films have screened worldwide at festivals including Locarno, Clermont-Ferrand, FNC Montreal, and the Vancouver International Film Festival. His first feature is in development. He says: “I’m fascinated by the contemplative and liturgical properties of cinema. The act of seeing – of beholding – is the common ground between religious worship and film-watching and my work is focused on exploring this rich territory.” Nathan’s work can be viewed here.

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Una Voce Canada is pleased to support Mark Emerson Donnelly’s work as a composer who, drawing inspiration from the Church’s patrimony of Gregorian Chant and classical Roman Polyphony, gives “musical expression [to our] Faith in our current times of turmoil and apostasy.”

To donate, please click here and select “MED Composer” from the Fund menu. Charitable donation receipts will be issued to donors in Canada. Eligible donors will also receive a complimentary first-year membership in Una Voce Canada for gifts of $40 or more.

To subscribe to Mark’s email list and receive updates directly from him, click here.

To learn more about Mark, visit his website.

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