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Two of them even solicit donations to support their causes.The aim of all three hymnals is to restore the solemnity, the reverence, the universality, the beauty and sacredness that have actually been demeaned by many in the hierarchy, by parish clergy, pastoral musicians, composers and even some academics who have driven the reforms so imperiously for the past five decades. There’s no denying that the pre-conciliar liturgy needed reform in a bad way and the council undertook its task with fervor.In the context of Version II the official Latin word the bishops of the council never suggested that the two versions were compatible, though both were officially promulgated and formally Catholic.
Each of them was produced by a non-profit organization run by a handful of zealous, hard-working people devoted to a well-defined vision of authentic Catholic liturgy, not by major for-profit publishers of liturgical cataloguery.
Indeed, for each of them the hymnal was a labor of love.
I hasten to add that there was nothing inherently a-catholic about Version II, at least as it appeared in print in the . The problem resided instead in the missal’s implementation by well-meaning but ill-informed clergy and musicians, who approached the liturgical task with an agenda whereby they would reform congregations according to their fashionable view of the church. (Remember, I’m referring to Version I, not the Extraordinary Form).
Both versions pledge allegiance to the bishop of Rome and use the same order of Mass, but with musical and linguistic styles that completely isolate the one from the other.
Version II became so prevalent that many Catholics thought that Masses in Latin were pre-conciliar and illegal.
Only in unusual cases did a congregation truly become the singing body envisioned by the U. bishops in (1972), despite the liberal dreams for participation and the lofty language in MCW.
Now come along several fervent attempts to restore an ethos of Catholicism to Version II, wherein Latin chant and vernacular hymns and acclamations could coexist, and where the principles of sacrality, universality, holiness and beauty would be evident. If not, do we have a multiplicity of “Uses” within the American Church, distinguished partly by the music they sing and the language they use?
So several new hymnals came to be produced, including the three under consideration here. The multiplicity of new hymnals from a variety of publishers reflects a fervent claim for the soul of the American Church. We could legitimately ask whether Version I congregations and Version II congregations should be designated independent Uses within the larger Latin Rite inasmuch as they claim distinct linguistic, liturgical and musical patrimonies.
Like most works that are more than a century old, though, it may occasionally use anachronistic language or present outdated scientific information.
Accordingly, in offering this resource Catholic Answers does not thereby endorse every assertion or phrase in it.