The saints did not study Gregorian chant, they simply prayed. This may be difficult for some to comprehend, but indeed, those who abided in monasteries and attended Mass regularly became experts in prayer and in knowing the true essence and purpose of the chant of the Roman Liturgy. Their ears, voices, and most importantly, their hearts became familiar with the Word of God. In fact, it was due to the constant listening and repetition of Gregorian chant throughout the hours of the day that they could learn and sing infinite praises or lift a supplication as the Centurion did in Scripture, “‘Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed’” (Matthew 8:8). Can one imagine being indifferent to texts such as this to merely study the music? The saints did not count the number of notes found in the chant, tried to focus on the precise duration of a neume, or scrutinize the manuscripts; these were unavailable to the vast majority. The saints that we look up to today focused on the Scriptures and chanted to God with specific intentions of healing, sacrifice, praise, gratefulness, and much more. It was as simple as that! This is how their sung prayer, in union with the whole Church, was elevated to the Eternal Father.

If one recalls, the use of Gregorian chant was official in the sacred liturgy during the Mass, in the Divine Office, and in all of the monasteries before the 1960s.  The use of it was not optional because its melodies clothe the liturgical texts. Therefore, all of the official rites of the Church had a specific repertoire that was heard over and over again and consequently sung, or better yet, prayed with devotion. The familiarity made it simple for those who chose the consecrated and religious life to learn. Even lay people, practicing Catholics, who attended Mass before the Vatican Second Council remember the chants of the Mass and well-known hymns. This still applies nowadays. Even though saints did not study Gregorian chant as we know it, they did receive numerous lessons from Jesus Himself, “‘You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am’” (John 13:13). Gregorian chant was a revelation of God to the saints; it was the Church’s sung prayer, their spiritual exercise and nourishment. Furthermore, it was their source of intercessory prayer for humanity, which made them part of the communion of Saints, so studying the music in depth was not precisely everyone’s priority or vocation as the Body of Christ. But for a few it was a greater responsibility. 

During the medieval times, only the magister chori, which means choirmaster, and the cantors, were commissioned to learn and practice their ministry in the Church. This was made possible by repetition, or by using something similar to Bede’s method of oral tradition, which was to repeat parts over and over again. The thorough study of Gregorian chant music did not exist as in our modern times. In truth, there is an interesting fact dating back to the eighth century that shows that in the Rule of Angilramme, the successor of St. Chrodegang, a stipend amount was determined for all of those who served musically in the Mass. Cantors received compensation for learning how to sing the most difficult and solo pieces for the Mass, and the choirmasters for teaching the members of the schola. Nevertheless, no one was ever given a stipend for chanting or praying the Divine Office. The religious had other priorities, and the part of musical knowledge and intellect, especially relating to Gregorian chant, would not receive and gain importance until many centuries later. 

Something unthinkable occurred during the 20th century, something that would have been inconceivable to the Fathers of the Church, something that they would have never thought or wanted: Gregorian chant was taken out of its place of practice and origin and became an object of study and practice outside of the Sacred Liturgy in conservatories and universities. 

There is evidence that the subjects of music and science in relation to Gregorian chant were not analyzed and studied by the Saints of the Church because those schools and programs did not exist. If we look at our past, starting from the Medieval Ages, then we will see a very clear evolution from the most simple manuscripts to the most elaborate, and the creation of music notation and semiology, which provide a plethora of knowledge for the erudite. Furthermore, the Vatican Second Council, a little over 60 years ago, provided options to add, aside from Gregorian chant, other sorts of music styles to the liturgy. If this makes sense, removing Gregorian Chant from almost every parish in the world, and from its place of origin inspired and opened the door for curious studious minds to make Gregorian chant an academic subject.

But, what would the Saints say if they came and saw what the men and women of the 21st century are doing with Gregorian chant? Like the Saints, not even the composers of the melodies prioritized the music notation, investigation, and history over the Biblical texts and prayers, and we will not justify this by saying that it was because ‘it was in the making’. Undoubtedly, it was the liturgical prayer and all of the sustenance that the Word of God offered that gave Gregorian chant a purpose, primacy, and place for all in the Church. However, one can study or be a scholar and also imitate the saints in their spirituality. A perfect example of this was Dom Eugène Cardine, a 20th-century Benedictine monk from the Benedictine Abbey of St. Peter of Solesmes, also known as the Father of Semiology. He said these words in an interview for the RAI: “The authentic place of Gregorian chant is found in the liturgical action itself where it acquires its true meaning and all its dimension, which consists in sublimating the sacred word. Almost all the texts of the Roman liturgy are taken from the Bible, especially from the Psalms. Therefore, it can be said that the Word came from God to us in the Bible and returns to God in praise.” Although Father Cardine was a 20th-century Gregorianist scholar, he was before all a servant of God who recognized the purpose and spirit of Gregorian chant in the liturgy. For this reason, he never lost his direction. 

We can affirm that studying and scrutinizing Gregorian chant is not everyone’s calling, but all the people of God are called to pray and to glorify him in the sacred liturgy. Also, this does not mean that one should be discouraged from studying and receiving formation relating to Gregorian chant. On the contrary, it can be very helpful for the interpretation, and of greater purpose for our redemption, if we follow the spirit of St. Chrodegang and Dom Prosper Gueranger, who dedicated themselves to the transformation and restoration of Gregorian chant so that it could be put into practice in its natural context which is the sacred liturgy. They also worked arduously to promote it, so that it would be the unifying universal prayer of the Church. 
Today a line is being drawn: on one side will be those who want to only study Gregorian chant in schools and conservatories for the sake of it, and on the other side will be those who want to receive some formation to learn to pray and are open to the unity of the Church. One can do both, pray and study, and not lose track of their spirituality. And, if one imitates the saints, then one cannot go wrong. “By their fruits you will know them” (Matthew 7:20).