Organa vocis 1.2

NEWSLETTER OF THE CAPPELLA GREGORIANA S CAECILIAE OLIM XICATUNENSIS

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volume 1 middot issue 2 feb middot jul 2016 Il canto proprio della liturgia egrave davvero liturgia propria in canto

Iubilatus in iubilo Great rejoicing in a joyful melody possesses the choir as it completes its seventh year

and enters its eighth a pioneer member of the choir rees on her seven years (and

going) singing for the Sacred Liturgy

11

Ἐνταῦθα οὐ χρεία κιθάρας οὐδὲ νεύρων τεταμένων οὔτε πλήκτρου καὶ τέχνης οὐδὲ ὀργάνων τινῶν ἀλλ ἐὰν θέλῃς σὺ σαυτὸν ἐργάσῃ κιθάραν νεκρώσας τὰ μέλη τῆς σαρκὸς καὶ πολλὴν τῷ σώματι πρὸς τὴν ψυχὴν ποιήσας τὴν συμφωνίαν

After almost 79 years our beloved Philippines once again hosts the International

Eucharistic Congress

Dr Mahrt reflects on the concept of solemnity its various expressions and the indispensable role

of sacred music in it

3 6

CAPPELLA GREGORIANA S CAECILIAE

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J oin us in adoring and worshipping the Most Blessed Trinity through sacred music in the

Holy Sacrice of the Mass In the words of Pope St Pius X this holy excellent and universal

patrimony is ldquofor the glory of God and the sani4cation and edi4cation of the faithfulrdquo

It is said 6e ant proper to the liturgy ought to be the liturgy itself in ant

6ose interested in joining the choir may approach one of the choristers before or a8er Mass

Enquiries may be direed to organavocisgmailcom or to wwwfacebookcomCGSCOX

Rehearsals are usually held on Saturday mornings and a8er Mass on Sundays

Qui bene cantat bis orat

2 organa vocis

copy LOacutePEZ

T he Traditional Latin Mass is celebrated regularly at the Parish of the Mo0 Holy Redeemer

in Brixton Hill in the Diocese of Cubao by Reverend Father Michell Joe B Zerrudo

On Sundays Masses are sung at pm

Kindly conta the parish oJce to con4rm the weekday schedule at () - -

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OLIM XICATUNENSIS

Catholic people 13ey have breathed the air of Catholic life they have drawn it from the breas of Catholic mothers and they have trodden the path sanied by the feet of their Catholic forefa-thers 13is is the more reason why we should will-

With such a colourful background of Catholic civilisation it is impossible to ignore the inuence of the Church in the life of our people For more than 300 years the Filipinos have been a devoted

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3 feb middot jul 2016

Emeacuterito Ramos

T here is still a lingering prejudice in the minds of many people again the Catholic Church because they cannot think of her without thinking of the friars of the revolution and of the fearful persecution our forefathers have undergone

For this we cannot entirely blame them 13e horrors of those days are ill fresh in our memories Yet if we review our countryrsquos hiory with unsoiled eyes we would underand that the Church rises far above those persecutions and even higher than the very pries who represented her We would see the Church as the very essence of our civilisation the central gure about which revolves our national life We would behold her as a loving mother ever mindful of her wayward children Surely we would identify her with every nipa hut that glowed with the warmth of Chrirsquos love we would feel her throbbing with every love-song sung beneath every loversquos window yes we would discover her in every human heart whose doors are open for the living In itself that is a piure relendent with power and resonant with the glory of 300 years in itself it is a poetic vision pregnant with dulcet memories and summer dreams

raquo continued on p 5

Me heavenly banquet

EMEacuteRITO RAMOS of the University of the Philippines delivered this speech on 14 December 1929

FIRST NATIONAL EUCHARISTIC CONGRESS

4 organa vocis

T he first article in Anamnesis p presents to us two

hymns to our Lord 4rst Gloria a Jesuacutes in honour of the

Body of Christ second No maacutes amor que el tuyo in honour

of the Sacred Heart Both these hymns now part of the colleive

memory of Filipino Catholics were 4rst sung in the XXXIII Inter-

national Eucharistic Congress the 4rst to be celebrated in the ar-

chipelago Little is known however of the other Congresses in

the Philippines or of their hymns for that matter

6e Fir0 National Euchari0ic Congress of the Philippines

was held from to December in Manila on the occasion

of the golden sacerdotal jubilee of His Holiness Pope Pius XI Its oJcial hymn was Pueblo lipino

6e XXXIII International Euchari0ic Congress was celebrated from to February in

Manila In attendance during the celebrations was Cardinal Dennis James Dougherty formerly bish-

op of Nueva Segovia and Jaro legate to His Holiness Pope Pius XI who by then was already ailing

6e Second National Euchari0ic Congress of the Philippines was held from November to

December in Manila on the occasion of the centenary of the extension of the feast of the Sa-

cred Heart to the Universal Church Its oJcial hymn was Pilipinas makinang na perlas

copy UNIVERSITY OF SOUTHERN CALIFORNIA LIBRARIES

FEATURED HYMNFEATURED HYMNFEATURED HYMNFEATURED HYMN Title Title Title Title Pueblo filipino Music Music Music Music DR FRANCISCO SANTIAGO d 1947 Text Text Text Text D JOSEacute FERNAacuteNDEZ C M d 1945 Location Location Location Location 44 HMX p 294 NOTENOTENOTENOTE The text of this hymn was written by the Vincentian poet D JOSEacute FERNAacuteNDEZ who was parish priest of San Marcelino in Manila for the First National Eucharistic Congress of the Philippines in 1929 The Committee for Sacred Music of the said Congress convoked a national competition to select the music for the text The judges selected the composition submitted by DR FRANCISCO SANTIAGO of the Uni-versity of the Philippines for which he was awarded PHP 200 by the then mayor of Manila the Hon Thomas Earnshaw


Congress of the Philippines takes on this ae It ands for a rebirth of Catholic virtues in the life of our people It is as it were a call sounding from the blessed shores of Galilee It is as it were a challenge hurled from the very heights of Calvary It is impossible to eak of the Catholic reli-gion by ignoring the Holy Euchari 13is sacra-mental banquet is the very life the very soul of Catholic teaching and it is inconceivable to say we are devoted Catholics without being devout to the Holy Euchari ldquoTake ye and eatrdquomdashldquoDrink ye all of this this is My Bloodrdquo ldquoIf any man eat of this bread he shall live forever Do this in commemo-ration of Merdquo In these simple words Chri ini-tuted the Sacrament of His love In these simple words He le7 us a boon that we may live in love and die in love In those simple words we all nd refuge in this life of misery and tears ldquoHe that eateth My Flesh and drinketh my blood abideth in Me and I in himrdquo 13ese sweet consoling words sound like a trumpet calling the faithful to the heavenly banquet What boundless generosity

ingly embrace the Catholic religion because we as a people consider ourselves Catholics no long-er by parentage we call ourselves Catholics no longer by tradition merely because we are Catho-lics by nationality But it is a sad and lamentable tale to relate that a country Catholic by nationality and proud of being called the only Chriian nation in the Ea is tolerating her children to grow up without the slighte knowledge of their fathersrsquo faith It is a bitter irony to see the youth of the only Chriian nation in the Orient turning away from their God and branding the sacred rituals of their Church as antiquated and e9eminate But in the mid of this rising tide of irreli-giousness we mu not deair Surely the faith of the martyrs cannot die Even the gates of hell shall not prevail again it It is in our lifersquos blood Are we going to give up in a momentrsquos frenzy what has been so dear and so close to our hearts 13e time has come for us to iname the faith that lies dormant in our breas 13e National Euchariic


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Ex ore infantium et lactentium perfacimus laudem ad Dominum qui nos cibat ex adipe frumenti et de petra melle nos saturat qui ipse est panis vivus qui de caeliglo descendit et nos qui manducamus ex hoc pane vivemus in aeligternum Ita vivemus in aeligternum copy ALMADRONES

laquo continued from p 3


6 organa vocis

ldquoSolemnrdquo could well mean sombre reserved grave penitential but that would be only a popu-lar caricature Rather in relation to liturgy it means the highe form of worship sublime awe-iniring charaerized by transcendent joy Before the council the paradigm of the cele-bration of the Mass was the ldquoSolemn High Massrdquo an entirely sung Mass in which prie deacon and subdeacon together with an assiant prie and many acolytes each served a diinive role 13eir coordinated aions bore a certain complexi-ty that reeed the depth of the myery they were celebrating Peter Kwasniewski describes such myery

If the meaning of the liturgy is all evident and clear then the inevitable aes of myery and transcendence have been lo and the liturgy can-not full some of its highe goals 13e liturgy re-quires a transcendence that takes us with it we transcend everyday life when we join with Chri in o9ering his Sacrice At the time of the Second Vatican Council ldquosolemnrdquo had a very ecic meaning underood

W e often hear of a solemn Mass or hear the liturgy described as solemn What does it mean to say the liturgy is solemn Is that not an outmoded no-tion made irrelevant by developments in the modern liturgy

Solemnity

William Mahrt PhD

by

originally from Sacred Music (Spring 2015) vol 142 no 1

DR WILLIAM MAHRT is the president of the Church Music

Association of America (CMAA) and the publisher of the New Liturgical Movement (NLM)

[1] Peter Kwasniewski ldquoSolemnity 13e Crux of the Matterrdquo in Resurgent in the Mid of Crisis Sacred Liturgy the Traditional Latin Mass and Renewal in the Church (Kettering Ohio Angelico Press 2014) pp 11ndash32 here p 27

13e human psyche needs a certain opacity an unsoundable depth a source of resiance and diTculty a foreign grandeur that ands in sharp contra to the familiar shallows of daily life [1]

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the Weern Church had come to be the Solemn High Mass where prie deacon and subdeacon had e9eively been concelebrants though not co-consecrators [3] here also the element of sym-metry was involved It was not until 1973 three years a7er the promulgation of the new rite that the oTce of subdeacon was suended by a motu proprio of Pope Paul VI [4] 13is diminished the symmetry of the rite though various e9orts were made to suain it sometimes a ldquosolemnrdquo Mass would be celebrated with two deacons in some places ac-cording to the motu proprio the leor could be called the subdeacon and might even carry out the role of subdeacon from the tradition In the new rite however ldquosolemnityrdquo ill has an oTcial meaningmdashthe highly intricate classica-

by all who celebrated the liturgy 13is is not how-ever ju a matter of an outmoded ceremony 13e Conitution on the Sacred Liturgy ated as much in principle 13is in general was enough to describe the Solemn High Mass in the minds of the fathers of the council who underood clearly enough that ldquocelebrated solemnly in songrdquo was what they were quite used to with the additional proviso of the aive participation of the people It was general enough however that others a7er the council would chip away at it so that the notion of solem-nity became much less ecic even compro-mised It was o7en replaced by concelebration in which an unecied number of pries celebrated together the priority of the principal concelebrant being a matter of praicality and not of prece-dence At the time of the council concelebration was argued on the grounds that it had been a con-sient praice in the Eaern Church something that was overlooked however was that in the Ea-ern Church it was required that there be an une-ven number of deacons perhaps for the sake of symmetry Archdale King in a book Concelebra-tion o9ered the eculation that concelebration in



[3] 13ere were exceptional inances of concelebration also a newly ordained prie concelebrated the ordination Mass with the bishop for example see Archdale A King Concelebration (London Mowbray 1966) p 50 and passim [4] Taking e9e on 1 January 1973 Pope Paul VI in the Motu Proprio Minieria Quaeligdam (15 Augu 1972) decreed

[2] Second Vatican Council Conitution on the Sacred Liturgy Sacrosan$um Concilium para113

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Liturgical worship is given a more noble form when the divine oTces are celebrated solemnly in song with the assiance of sacred miniers and the aive participation of the people [2]

4 Two miniries adapted to present-day needs are to be preserved in the whole Latin Church namely those of reader and acolyte 13e funions heretofore assigned to the subdeacon are entrued to the reader and the acolyte consequently the major order of subdiaconate no longer exis in the Latin Church 13ere is however no reason why the acolyte cannot be called a subdeacon in some places at the discretion of the conference of bishops httpwwwewtncomlibraryPAPALDOCP6MINORSHTM

8 organa vocis

tion of feas in the tradition has been simplied to ju three grades of fea solemnity fea and memorial I count sixteen solemnities on the cur-rent calendar [5]mdashthe mo major days of the year the mileones in the progress of our salvation Why this notion of solemnity Because of the importance of what the liturgy celebrates 13e Eu-chariic Sacrice is ldquothe source and summit of the Chriian liferdquo [6] In it we are incorporated into the aion of Chri his sacricial o9ering to the Father which accomplishes our salvation In the words of Cardinal Ranjith ldquo13e liturgy hellip is greater than us and carries with it a totally trans-forming e9erdquo [7] Nothing could be more im-portant 13e importance and seriousness of it calls for a celebration that is commensurate the mo solemn liturgy is mo appropriate I can o9er two anecdotes concerning the im-portance of the liturgy

13e importance of the liturgy raises a crucial queion the di9erence between an anthropocen-tric and a theocentric approach to the liturgy In an anthropocentric approach the focus is upon the congregation the prie faces them and at times seems conrained to ldquowork the crowdrdquo it might seem as if there were a closed circle consi-ing of prie and people and God is le7 some-where in the diance In a theocentric approach to the liturgy the focus is upon God and the aion addresses him direly For a theocentric approach it is not necessary that the prie celebrate ad ori-entem (facing the same direion as the people) but perhaps that is the mo e9eive way to em-phasise the signicance of addressing God 13e anthropocentric approach may well have emmed from a misconception about the litur-gymdashthat its principal purpose is didaic If the liturgy is primarily to inru the people then the interaion between prie and people is quite ap-propriate But if the principal purpose is the wor-ship of almighty God the joining in Chrirsquos sacri-ce to the Father then the theocentric approach makes more sense 13is does not mean that there are not didaic elements in the liturgy particular-ly in the lessons and the sermon But even then the funion of the readingmdashthat is the singingmdashof the lessons is much more than simple in-ruion It is a celebration of the hiory of our salvation the telling of the foundation narrative of our religion articulated particularly by the goel readings through the course of the liturgical year I would even venture to say that the be inruion for the people is to lead them into an intense par-ticipation in the sacrice of Chri By tradition music is the medium of the litur-gy the bearer of its solemnity in the extraordinary form praically everything to be pronounced aloud is sung 13e sung form elevates our atten-tion and gives the proceeding an element of tran-scendence eecially if it is all sung Gregorian chant is the ideal medium for this funion since its free rhythm intimates the transcending of the



[5] In order through the year Immaculate Conception Chrimas Solemnity of Mary Epiphany St Joseph Annunciation Eaer Ascension Penteco Trinity Corpus Chrii Sacred Heart Nativity of St John the Bapti Sts Peter and Paul Assumption and All Saints [6] Catechism of the Catholic Church para1324 citing Second Vatican Council Dogmatic Conitution on the Church Lumen Gentium para11 [7] Malcolm Cardinal Ranjith ldquo13e Sacred Liturgy Source and Summit of the Life and Mission of the Churchrdquo in Sacred Liturgy Source and Summit of the Life and Mission of the Church ed Alcuin Reid (San Francisco Ignatius Press 2014) pp 19ndash39

On several occasions I have attended a Solemn Pontical Mass in the extraordinary form 13is includes an extensive ceremony of the veing of the bishop Deacon subdeacon and acolytes assi bringing each item of veure and assiing the bishop in putting it on All of this is accompanied by prayers each of which illuminates the signicance of the particular vement It is condued while the choir sings Terce taking about twenty minutes I mu admit that at r I thought to myself this is really over the top is it not excessive But then I attended the ceremony and the Mass for which the bishop was being veed I have never been so convinced of the importance of the celebration of the Mass as at that time the veing was a signicant part of the way in which the importance of the liturgy was prepared Another anecdote concerns the sacrament of the Anointing of the Sick I was scheduled for major surgery and my paor said that I should receive the sacrament With all good will he said ldquoJu come around to the reory some time itrsquos no

big dealrdquo No big deal 13e reason I should receive it was as a preparation in case something went wrong with the surgery and I should die on the ot it was a preparation for passage into eternity No big deal I subsequently received the sacrament from my confessor and I approached the surgery with a serenity I have scarcely ever felt A big deal

man who approached the altar rail of the Baguio Cathedral every morning la summer I refer to this iniring vision of that man with arms crossed upon his brea and with lips fervent with prayers partook of the daily banquet of the Angels I refer to that urdy molave of the Filipino race Don Gregorio Araneta What could be a better example of the inuence of the Holy Euchari in Filipino life today than in Don Gregorio whose life is un-impeachable because his morality is unqueiona-ble Such are the men who conitute the rength of the nation Such is the inuence of the Holy Euchari in Don Gregorio Such will be the inuence in every individual Such the unmiakable inuence in the home Such will be the inuence in the nation Tell me is there a better tribute a higher devotion to country than a complete abandonment of our-selves in the tabernacle of love and life 13e time has come for the iritual rejuvena-tion of Catholic Filipino Youth We and on the threshold of a day for a bolder assertion of the faith of our fathers Are we ashamed to bend our knees for God Are we ashamed to [approach] the Altar on a Sunday as a public profession of our devotion to Him Who gave His all that we may be saved No we should never be ashamed of our re-ligion we should never shame it ourselves be-cause to be ashamed of our religion is to be ashamed of God Himself 13e drive is on for more communions for fre-quent reception of our Lord in the Sacrament of His love Now is our chance to join the faithful in their folly for Chri On with the Euchariic Congress On with the honour on with worship of the Holy Sacrament And may the day dawn when all of us with ashing eyes can proudly saymdashldquoI am a Catholic and a praical Catholic at thatrdquo

what immense charity 13ey invite us to ap-proach they o9er us a renewed vitality a life ev-erlaing because it is a life of the very angels Ju as a Filipino cannot call himself a real Fili-pino unless he obeys the laws of his country so also a man cannot be a red-blooded Catholic un-less he partakes of that Sacrament that is the es-sence of the Catholic Faith In love it was fash-ioned in love it was conceived and in love we are invited to approach ldquoCome to Me and I will refresh yourdquo How can we mo unworthy who tread the wicked way we who are human we who walk with feet of clay Yes it was precisely because we all are common mortals that Chri gave us this saving food of the soul We of ourselves are weak we need the rength of Chri that we may conquer all be-cause that divine bread makes us rong with the grace of heaven and fragrant with the perfume of innocence We err We sin We fall Our weakness shall not be an excuse for our falling And in our falling we mu remember the God Who came for sinners because on earth there are no angels We mu remember the Bread that reinvigorates the food that unites us again with Chri the banquet a7er having washed our soul We do not we can-not admire the man who has never fallen and the man who falls and remains fallen because they are not men at all But we do admire the man who when he falls rises again to ght the good ght because that is the man who is never beaten at all 13e greate man in the public eye today is but a private citizen who is humble because he is hon-ourable who is simple because he is great who is ever young ever a child because he knows that unless we be as little children we shall not enter the Kingdom of Heaven I refer my friends to that



O Panginoon naming Jesucristo na nasa Sacramento ng Altar kami po ay nagpapatirapa sa Inyong harapan sumasamong nangangayupapa pinipintuho ang Inyong mahiwa-

gang kariktan lingapin po Ninyo yaring Inyong abang bayan sa Inyo pong dakilang awa Ipa-kapag-adya po Ninyo kami mula sa mga tuksong lumiligid sa amin mula po sa lahat ng dakorsquot lupalop Humihibik po kami sa Inyo kaming mga aliping makasalanan sa gitna ng mapapait na mga luhang ito O walang-kaparang Kagalingan ng santinakpan na nagkatawang-tao alang-alang sa aming kaligtasan tunghayan po Ninyo ang Inyo pong Iglesia na sumasamba po sa Inyo at maringal pong nagtatanod sa Inyong kaluwalhatian Tighawin po Ninyo ang pagkauhaw ng aming kaluluwa sa pamamagitan ng Inyo pong Ka-banal-banalang Katawan at maging man po ng Inyong Kamahal-mahalang Dugo Kayo po na nabubuhay at naghahari hanggang sa kapanahunan ng mga kapanuhanan Ameacuten

sa Banal na Sacramento

organa vocis 10

incessant passage of time and approaches the no-tion of eternity It is in the full Gregorian propers for a particular fea that the requisite solemnity of the liturgy is projeed Metric hymns do not do this as well since their very metric ruure is tied down to the passage of time 13e simplied Gre-gorian propers can be a kind of improvement up-on the hymns since they set the prescribed proper texts and have a chant-like rhythm but they may not have the musical depth of at lea the be of the hymns in any case their brevity and simplici-ty do not convey the sense of solemnity that the full Gregorian propers do I recall the Masses celebrated by Pope Bene-di on his visit to the United States Charaerii-cally the entrance procession was sung to a hymn introduced by trumpet fanfares and continued with brass inruments It conveyed a sense of an important public funion but I imagined what a Gregorian introit would have done for that Massmdashit would have conveyed musically that what was about to happen is something sacred and trans-cendent It would have su9used the entire Mass with a sense of the importance and sacredness of the liturgy that can properly be called ldquosolemnrdquo It has not o7en been recognized that the fully sung Mass is the ideal proposed by the council 13e document on the implementation of the council for music Musicam Sacram gives a clear indication 13is is then followed by three ages of imple-mentation of singing 1) the celebrantrsquos chants with the peoplersquos reonses including the Sanus (as the continuation of the preface) the orations and the Lordrsquos Prayer 2) the re of the Ordinary of the Mass and the intercessions and 3) the Proper of the Mass 13ese are to be introduced in

this order the goal of which is to achieve a fully sung Mass If one reads this in the context of the tradition which the document encourages (ldquothe diinion between solemn sung and read Mass hellip is re-tainedrdquo) it describes a means of achieving a fully sung Mass But it has been read as permitting a seleive use of ordinary and proper even without the context of the prie singing his parts 13is was then extended to a reinterpretation in which the three ages are viewed as ldquoprogressive solemnityrdquo the incorporation of more music on higher fea days 13is goes quite rongly again the tradition Ideally the sung Mass is be not compromised by the mixing of oken and sung elements regardless of the grade of the fea 13e sung form was eecially cultivat-ed in the season of Lent this being the only season for which the tradition of Gregorian chant provid-ed a di9erent set of propers for each day of Lent 13is is far from progressive solemnity if anything it is an inverse progressive solemnity 13e transcendent and ecatic charaer of the liturgy as depied in the Apocalypse is empha-sized by Cardinal Ranjith 13is is the joyful transcendent solemnity that should be the aim of our liturgies so that God can ldquomake all things newrdquo [10]


13e diinion between solemn sung and read Mass sanioned by the Inruion of 1958 (n 3) is retained according to the traditional liturgical laws at present in force However for the sung Mass (Missa cantata) di9erent degrees of participation are put forward here for reasons of paoral usefulness so that it may become easier to make the celebration of Mass more beautiful by singing according to the capabilities of each congregation [8]

[8] Sacred Congregation of Rites Inruion on Music in the Liturgy Musicam Sacram (5 March 1967) para28

13at Liturgy is indeed the supreme priely a of Chri in the presence of God is clearly explained in the book of the Apocalypse In it Chri called the Sacricial Lamb sits on the throne and is adored with hymns and canticles and is acclaimed by the crowd of the ele who are dressed in white robes 13e presentation of the celeial scenario in the Apocalypse demonrates a rong cultic view of the eschatological events prophesied by the visionary 13e setting is of the heavenly Jerusalem where God Himself and the Lamb are called the temple ldquowhich is the new heavens and the new earthrdquo the altar is mentioned with the seven golden candles the incense and the sound of trumpets and songs the ceremony of the enthronement and the worship of the Lamb is also mentioned What is truly celebrated in the heavens is the realisation of that nal viory of God over Satan and of good over evil Jesus the Lamb that is o9ered has become the r and the la the Alpha and the Omega of the New Order [9]

[9] Ranjith ldquoSacred Liturgyrdquo 19ndash20 copious citations to particular passages in the Apocalypse (Revelations) have been omitted in this quotation [10] Apoc 21 5

I always loved music ever since I was little I think I got it from my parents Paparsquos family loves music so much in fa

Papa himself had a very good singing voice As for Mamarsquos family mo of them know how to play an inrument or two And with that kind of lineage my two siers and I basically ent our childhood days being part of many musicals at school 13e three of us were also part of di9erent clubsmdashbe it bamboo ute club or the drama and the chorale My (including also my two siersrsquo) love for music grew deeper when our family came across the Tradi-tional Latin Mass Well it all arted when my Tita from Bohol invited us to attend the TLM in Parish of the Lord of the Divine Mercy in Sikatuna I was ju an ldquoobserverrdquo during my r TLM And although everything seemed new to me one thing that was all too familiar was the music I fell in love with it And eventually as weeks passed by I knew that I was de-nitely in love with the TLM I was contently happy by ju attending the Mass until one day an announcement was made that a choir would be formed At that time there were only two people singing for the Mass So right a7er Mass Chris (my sier) and I reonded to the call It was really an exciting r meeting for us and I remember getting introduced to Kuya Ron for the r time Fi-nally the Sikatuna Cantata was formed and I remem-ber that mo of us were ill udying or ju fresh graduates at that time Initially it was a ruggle be-cause singing Latin surely is hard eecially when some of the words are not that familiar However we got the hang of it in the long run Since its formation the choir faced a lot of exciting and challenging events Fa forward to 2013 my younge sier nal-ly joined the choir Previously she could not join us due to school conraints Being part of Sikatuna Cantata has been a bless-ing to me and my siers And now that we are already on our 7th year my siers and I are very grateful to God that we become part of His Passion with every TLM we attend thru what we love the momdashMusic

IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15

7th 2015-16 copy MACADANGDANG

copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG

Il canto proprio della liturgia egrave davvero liturgia propria in canto

LAUS DEO VIRGINIQUE MATRI

Whenever applause breaks out in the liturgy because of some human achievement

it is a sure sign that the essence of the liturgy has totally disappeared

and been replaced by a kind of liturgical entertainment

CAPPELLA GREGORIANA S CAECILIAE

copy ALMADRONES

J oin us in adoring and worshipping the Most Blessed Trinity through sacred music in the

Holy Sacrice of the Mass In the words of Pope St Pius X this holy excellent and universal

patrimony is ldquofor the glory of God and the sani4cation and edi4cation of the faithfulrdquo

It is said 6e ant proper to the liturgy ought to be the liturgy itself in ant

6ose interested in joining the choir may approach one of the choristers before or a8er Mass

Enquiries may be direed to organavocisgmailcom or to wwwfacebookcomCGSCOX

Rehearsals are usually held on Saturday mornings and a8er Mass on Sundays

Qui bene cantat bis orat

2 organa vocis

copy LOacutePEZ

T he Traditional Latin Mass is celebrated regularly at the Parish of the Mo0 Holy Redeemer

in Brixton Hill in the Diocese of Cubao by Reverend Father Michell Joe B Zerrudo

On Sundays Masses are sung at pm

Kindly conta the parish oJce to con4rm the weekday schedule at () - -

copy PUERTOLLANO

OLIM XICATUNENSIS



copy ALMADRONES


Emeacuterito Ramos




Me heavenly banquet



4 organa vocis
























copy JANIOLA




6 organa vocis




Solemnity

William Mahrt PhD

by






copy LOacutePEZ







copy BASCOacuteN



8 organa vocis















organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG








copy ALMADRONES


Emeacuterito Ramos




Me heavenly banquet



4 organa vocis
























copy JANIOLA




6 organa vocis




Solemnity

William Mahrt PhD

by






copy LOacutePEZ







copy BASCOacuteN



8 organa vocis















organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG







4 organa vocis
























copy JANIOLA




6 organa vocis




Solemnity

William Mahrt PhD

by






copy LOacutePEZ







copy BASCOacuteN



8 organa vocis















organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG









copy JANIOLA




6 organa vocis




Solemnity

William Mahrt PhD

by






copy LOacutePEZ







copy BASCOacuteN



8 organa vocis















organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG






6 organa vocis




Solemnity

William Mahrt PhD

by






copy LOacutePEZ







copy BASCOacuteN



8 organa vocis















organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG












copy BASCOacuteN



8 organa vocis















organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG






8 organa vocis















organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG













organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG






organa vocis 10










IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG








IUBILATUS IN IUBILO


MARIVIE V BOMPAT

1st 2009ndash10

2nd 2010ndash11

3rd 2011ndash12

4th 2012ndash13

5th 2013ndash14

6th 2014-15


copy NACOR

copy OLLOREN

copy ALLERITE

copy UNKNOWN

copy NACOR

copy MACADANGDANG











Documents

Organa vocis 1.2