Trinity Responsorial Psalm

The week after Pentecost is Trinity Sunday, and this year (liturgical year A) the Responsorial Psalm prescribed in the Missal is a canticle from the book of Daniel, chapter 3.

In form it’s actually more like a litany, a sequence of short lines followed by a Response. It was quite tricky to set even in the old version before the new translation, because that was divided into four line stanzas and the Response occurred twice in each stanza, as line 2 and line 4. Both lines were nearly the same, but the first one went up, to show we were still in the middle, and the second one went down, for the full stop. Simple, obvious, and easy to grip on first hearing. Even though it was not the usual format for a Responsorial Psalm, we made it work and I found that the congregation sang it with enthusiasm. That’s still on the website, and I did reuse the tune where I could for this version.

Fast forward to this year, and we have the new translation of the psalms (and other words used as psalms). This new Trinity Responsorial Psalm is really bad. It is so bad that I’ve decided to post a link to the music for it here to help any other struggling Church musician who would like it.

It’s not authorised in any way. But it might help someone else because I had to go back and draft it practically from scratch. The new translation is in single-line stanzas, or two-line if you count the Response.  I’ve changed the format of the lead sheet to make it a bit easier to read, I hope. It’s like a sea shanty, or a call-and-response folk song. That is not a problem. The problem is the words.

Like all Responsorial Psalms, it starts with the Response. The cantor sings it, the congregation repeats it, and then they know what they are singing after each stanza or, here, line. The Response line we are given is “To be praised and highly exalted for ever!” – no subject, no verb except a passive infinitive, and then an exclamation mark to top it all off. I don’t care how exactly it translates the original text, this is bad English. It is difficult to put across as a cantor and difficult to sing with any enthusiasm (presumably that is why we are allowed a rare exclamation mark, even though our Alleluias still don’t have one). It makes sense only once the Psalm has started, because the verse line gives the subject, but that’s not the way any Responsorial Psalm is either sung or even laid out on the page. The Response is written at the head and sung first, and then repeated. So there’s plenty of time for everyone to think, “What?”

I’ve set it very simply as a call-and-response. I haven’t got time to road test it before I put the link here, because it’s coming up so soon. As I said, it’s not authorised or cleared with anybody (no time), but if anyone wants a Responsorial Psalm for Trinity Sunday which has the correct words for the (poor) new translation, here is one.

I am planning to explain to my congregation before we start that it’s like a shanty, with us taking alternating lines. The Response begins as the beginning of the tune and then comes down again, so it will work to end each stanza of the psalm as well, but I think we’ll be singing the last Response twice, just to finish it off.  It should go with a swing.

Good luck with it, and any feedback welcome! 

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Never forget the fundamental importance of names.

Read Kate’s latest for The Tablet – Never forget the fundamental importance of names.

How many people in your congregation at church can you say hello to, by name? How many of the people that you make the sign of peace towards, week by week?

We smile at so many people; we have known them for years; I have no idea what most of their names are, and I don’t think I am at all unusual in this. For a few I could hazard a guess between three or four names I have seen written on various newsletters at church, but I don’t actually know which is which. And it’s really difficult to ask, especially if you’re British, once you’ve got to this stage in a relationship, because everyone assumes that they will pick names up at a much earlier stage, so you feel that you’ve let the side down somehow. Of course I know the names of my choir and a few of the other church musicians in our parish, but partly because those are names I have seen written down, which really helps. And of course, everyone knows the priest’s name, but he is the one person where it doesn’t matter so much!

Names are important, we all assume, but in fact you don’t need them in conversation most of the time, especially if you have eye contact. It’s perfectly possible, as we all know, to go on for years without addressing someone by name, but you can’t talk about them, or refer to them with any ease or certainty that both people in the current exchange actually mean the same person. In a family, if no one knows a particular name, you may even end up with a pet name or descriptor of someone, if you refer to them often enough in conversation, but you wouldn’t ever be able to convert that into a direct address if you needed one. For example, the other place where similar conditions apply is my swimming pool, where there are two people known to me as Coral-bikini and Snorkelman. Those labels are convenient, but no substitute for a name. And it doesn’t bother me at the swimming pool, but it does at church.

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