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ConstantineTG
Guest
Can the hymns, especially the ones specifically for the Divine Liturgy, be used in a Roman Catholic Mass?
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Biedrik
Guest
In theory, yes I suppose one could. Obviously they would need to be in the local language, but as long as that is done, it could in theory be allowed. It might come as a surprise to those attending Mass, due to the fact that they would be very unfamiliar. I do think some of the music from Russia would work quite well in Roman Catholic setting, although some translating would probably be necessary.
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ConstantineTG
Guest
We have a ton of hymns in English in the Ukrainian Church so that won’t be an issue here in North America and wherever English Masses are said. I guess you just would need a thumbs up from the local RC Bishop to use them, right?
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MarcusAndreas
Guest
I don’t see why not. Considering the garbage you’re permitted to you use I don’t see why you couldn’t. 
I’ve been wondering the same thing, let’s see if we get a definitive answer.
I’ve been wondering the same thing, let’s see if we get a definitive answer.
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ConstantineTG
Guest
This what I was thinking. Rather than use the Protestant written songs, why not use Catholic (or Orthodox) songs that has been translated today in English which has good musical sets and no need for instrumental accompanyment.I don’t see why not. Considering the garbage you’re permitted to you use I don’t see why you couldn’t.
I’ve been wondering the same thing, let’s see if we get a definitive answer.
There is a set for Psalm 103 (Blessed the Lord oh my soul) in the Anthology which I think will be a hit in RC OF parishes.
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SonCatcher
Guest
My parish uses Eastern-style Chant for the Sanctus, Memorial Acclimation and Great Amen during Lent; if that’s what you mean.
If you mean songs that are otherwise unique to the Eastern Church, I’m sure there would be little difficulty in using them. The current hymnal already includes several songs and hymns from Protestant sources. Approval from the priest and/or Bishop may be desirable, however.
If you mean songs that are otherwise unique to the Eastern Church, I’m sure there would be little difficulty in using them. The current hymnal already includes several songs and hymns from Protestant sources. Approval from the priest and/or Bishop may be desirable, however.
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ConstantineTG
Guest
Many are based in scripture but would have musical sets particular to an Eastern Church. Others would have been written specifically for the Divine Liturgy. Although I cannot imagine them not being used in a RC parish unless a specific hymn is required.
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TheMc
Guest
Why would they need to be translated? We sing Latin hymns semi-frequently.
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ConstantineTG
Guest
Many Eastern hymns has been translated already. In fact our subdeacon has his hand in translating a few hymns found on the Anthology
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Biedrik
Guest
But we are used to Latin as a foreign language. Few Eastern hymns would be in Latin if they were in any other language. Rather, we’d have Greek or Ukrainian, which would just confuse most parishioners.
I don’t think you’d even need the bishop’s permission. Of course, if he forbade it then that would be a different matter, but bishops typically leave music to priests and whatever music directors are hired. In theory, any pastor could try to get this going in his parish. It’s certainly not something that I’m averse to doing after I complete seminary.
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ConstantineTG
Guest
Wouldn’t the local ordinary have to approve all songs? I guess another issue is the song book since these hymns are either in Byzantine song books or Divine Liturgy books.
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Biedrik
Guest
I think it would depend on the diocese. I myself have never heard of anything like that, but I know some bishops have banned specific songs, or at least requested that they be used less. The hymnals however, are a problem. Honestly, unless there was some Eastern-Western combination hymnal, it would be hard to get them both styles of music in the same liturgy.
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ConstantineTG
Guest
If it can be approved in one parish, I’m sure its not that difficult to make copies of the sheet and put them in plastic and place them in the pews.
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stephraim
Guest
GIRM, no. 47. “After the people have gathered, the Entrance chant begins as the priest enters with the deacon and ministers. The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers.”
GIRM, no. 48. "The singing at this time is done either alternately by the choir and the people or in a similar way by the cantor and the people, or entirely by the people, or by the choir alone. In the dioceses of the United States of America there are four options for the Entrance Chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song similarly approved by the Conference of Bishops or the Diocesan Bishop.
If there is no singing at the entrance, the antiphon in the Missal is recited either by the faithful, or by some of them, or by a lector; otherwise, it is recited by the priest himself, who may even adapt it as an introductory explanation (cf. above, no. 31)."
GIRM, no. "74. The procession bringing the gifts is accompanied by the Offertory chant (cf. above, no. 37b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance chant (cf. above, no. 48). Singing may always accompany the rite at the offertory, even when there is no procession with the gifts.
GIRM, no. 86. "While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is to express the communicants’ union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the “communitarian” nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful. If, however, there is to be a hymn after Communion, the Communion chant should be ended in a timely manner.
Care should be taken that singers, too, can receive Communion with ease."
GIRM, no. 87. "In the dioceses of the United States of America there are four options for the Communion chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the United States Conference of Catholic Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song chosen in accordance with no. 86 above. This is sung either by the choir alone or by the choir or cantor with the people.
If there is no singing, however, the Communion antiphon found in the Missal may be recited either by the faithful, or by some of them, or by a lector. Otherwise the priest himself says it after he has received Communion and before he distributes Communion to the faithful."
SttL, no. 108. “Hymns, songs, and acclamations written for the liturgical assembly are approved for use in the Liturgy by the bishop of the diocese wherein they are published, in order to ensure that these texts truly express the faith of the Church with theological accuracy and are appropriate to the liturgical context.”
It seems then, that as long the Eastern hymns are approved by a bishop (specifically the bishop of the diocese wherein they are published) they may be used in the Liturgy.
GIRM, no. 48. "The singing at this time is done either alternately by the choir and the people or in a similar way by the cantor and the people, or entirely by the people, or by the choir alone. In the dioceses of the United States of America there are four options for the Entrance Chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song similarly approved by the Conference of Bishops or the Diocesan Bishop.
If there is no singing at the entrance, the antiphon in the Missal is recited either by the faithful, or by some of them, or by a lector; otherwise, it is recited by the priest himself, who may even adapt it as an introductory explanation (cf. above, no. 31)."
GIRM, no. "74. The procession bringing the gifts is accompanied by the Offertory chant (cf. above, no. 37b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance chant (cf. above, no. 48). Singing may always accompany the rite at the offertory, even when there is no procession with the gifts.
GIRM, no. 86. "While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is to express the communicants’ union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the “communitarian” nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful. If, however, there is to be a hymn after Communion, the Communion chant should be ended in a timely manner.
Care should be taken that singers, too, can receive Communion with ease."
GIRM, no. 87. "In the dioceses of the United States of America there are four options for the Communion chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the United States Conference of Catholic Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song chosen in accordance with no. 86 above. This is sung either by the choir alone or by the choir or cantor with the people.
If there is no singing, however, the Communion antiphon found in the Missal may be recited either by the faithful, or by some of them, or by a lector. Otherwise the priest himself says it after he has received Communion and before he distributes Communion to the faithful."
SttL, no. 108. “Hymns, songs, and acclamations written for the liturgical assembly are approved for use in the Liturgy by the bishop of the diocese wherein they are published, in order to ensure that these texts truly express the faith of the Church with theological accuracy and are appropriate to the liturgical context.”
It seems then, that as long the Eastern hymns are approved by a bishop (specifically the bishop of the diocese wherein they are published) they may be used in the Liturgy.
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Sword_Brethren
Guest
Why not, every thing else is used.
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ConstantineTG
Guest
I guess my concern is less on the RC side than on the Eastern side. Would some hymns be considered not appropriate to be used in anything other than the Divine Liturgy?
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The_Old_Medic
Guest
Any hymn that praises God, or brings ones thoughts to the mystery of the Mass, etc. can be used in a Roman Catholic Mass.
Eastern hymns, Orthodox hymns, Protestant hymns can be, and are, used at Masses in the Latin Rite.
It is not where it comes from that matters. What is says is what matters.
Eastern hymns, Orthodox hymns, Protestant hymns can be, and are, used at Masses in the Latin Rite.
It is not where it comes from that matters. What is says is what matters.
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Sword_Brethren
Guest
What about using Catholic Hymns in Catholic Worship?
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Sword_Brethren
Guest
So, could Arian and Albigensian hymns be used?
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ConstantineTG
Guest
Eastern hymns are neither exclusively Catholic nor Orthodox.
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