The introit (Latin for "beginning" or "entrance") was established in the western liturgy during the reign of Pope St. Celestine I. (422-432). While there is now some dispute about the pope’s specific role in requiring a psalm to be sung during the entrance of the clergy, we can still allow that the introit has been around for about fifteen centuries.
The introit is traditionally composed of three parts: an antiphon, psalm verse(s), and the Gloria Patri. The antiphon is a verse of psalm or may be another short passage from Scripture, chosen to "set the tone" for the particular feast or Sunday and its readings. It is the first of texts particular to the celebration. Known as the "propers," these texts include the introit, the gradual, the offertory, and the communion verse. Each "set" of propers illuminates the readings and what might be characterized as the theme of that Mass. They are the result of long and hard meditation on Scripture and salvation history. At times, their meaning is very clear. The introit for the Midnight Mass at Christmas is "The Lord said to me: You are my Son,; this day have I begotten you." (Ps. 2: 7). Others seem more obscure.
All of these can be found in the Graduale Romanum or the Gregorian Missal, which contain the texts and chant settings of those sections of the Mass which change according to the feast or season. The Graduale Simplex is another collection, designed for use in smaller parishes. Its chants are easier and it offers a choice of eight sets of propers for use throughout Ordinary Time, that long period between Pentecost and Advent and the shorter period between Epiphany and the beginning of Lent.
A recent Sunday’s introit was drawn from Psalms 118 and 137. Here is the antiphon: "Lord, you are just, and the judgments you make are right. Show mercy when you judge me, your servant." The verse is "Blessed are the upright in the way, who walk in the law of the Lord." Currently, this can be sung in two ways: Antiphon, verse, antiphon repeated or antiphon, verse, Gloria patri, antiphon repeated. The readings for that Sunday emphasized the need for fraternal correction and love in the Christian community. God is just and merciful and our behavior should attempt to emulate his. And that message is easily seen in the introit.
Well, that was true until the 1970s. When the new Order of the Mass was promulgated in 1970, the instructions for its celebration offered the option of "another suitable song." The result was the virtual disappearance of the introit and its replacement with a hymn. In all fairness, it should be noted that the vernacular hymns, allowed at the Low Mass of the earlier rite, masked the introit which was read silently by the celebrant. In other words, a precedent had been set. Now don’t misunderstand me. I am not opposed to hymns. For Heaven’s sake, I’m an organist and I love them. However, my heart bleeds for those who labored so long and hard to select just the right antiphon and psalm verses only to have them unknown and neglected in most parishes.
Another difficulty is that entrance hymns are often chosen for their "walkability" and "singability" or simply because "we haven’t sung that one for a few weeks." Instead of feeding the faithful with Scripture, we feed them with whatever we find rummaging in the cupboard. Major sacred music publishers all provide their suggestions as well. Sometimes these are great; sometimes it appears they only promote hymns by their own stable of composers. It also seems to me that this is one of the "importations" into the Roman rite from Protestant practice. Of course, they sing opening hymns. They don’t have introits. (Lutherans and Episcopalians do, but they’re busy neglecting them as well.)
Dr. Paul Ford, a professor at St. John’s Seminary in Camarillo, has prepared an "Englished" version of the Graduale Simplex. Published by Liturgical Press [http://www.litpress
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