The Recovering Choir Director

From Musicam Sacram (the Church’s 1967 Instruction of Music in the Liturgy) and the latest version of the General Instruction of the Roman Missal, below are some points regarding the fostering of prayerful congregational singing during celebrations of the Ordinary Form of the Roman-Rite Mass. Rather extensive inline commentary on my part is included.

Musicam Sacram
Instruction On Music In The Liturgy
Sacred Congregation of Rites ­
March 5, 1967
http://www.cantius.org/go/music/musicam_sacram/

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16. One cannot find anything more religious and more joyful in sacred celebrations than a whole congregation expressing its faith and devotion in song. Therefore the active participation of the whole people, which is shown in singing [N.B. but not merely in singing], is to be carefully promoted as follows:

(a) It should first of all include acclamations [Amen, Gospel Acclamation, Memorial Acclamation, etc.], responses to the greetings of the priest and ministers [The Lord be with you, Preface dialog, The peace of the Lord, etc.] and to the prayers of litany form [Kyrie, Agnus Dei, Prayer of the Faithful, Litany of the Saints, etc.], and also antiphons and psalms ["minor" or "processional" propers: Entrance, Offertory, Communion — N.B. in practice, "antiphon" is functionally equivalent to "refrain" or "chorus", while "psalms" are functionally equivalent to "verses," so it is similar in form, if not in essence, to the secular song; actually, secular music has its roots in sacred music], refrains or repeated responses [Responsorial Psalm (which itself is an antiphon + psalm), etc.], hymns [Glory to God, Sanctus, Te Deum (a.k.a. "Holy God, We Praise Thy Name"), etc.] and canticles [Canticle of the Three Young Men, Canticle of Zechariah, Canticle of Mary, etc.].

(b) Through suitable instruction and practices [how ought this take place, e.g., seminars? homilies? congregational rehearsals before Mass?], the people should be gradually led to a fuller—indeed, to a complete—participation in those parts of the singing which pertain to them [i.e., listening and singing, not one to the exclusion of another, that is, truly sung prayer].

(c) Some of the people’s song, however, especially if the faithful have not yet been sufficiently instructed, or if musical settings for several voices are used [i.e., harmonized choral music], can be handed over to the choir alone, provided that the people are not excluded from those parts that concern them. But the usage of entrusting to the choir alone the entire singing of the whole Proper and of the whole Ordinary, to the complete exclusion of the people’s participation in the singing, is to be deprecated.

32. The custom legitimately in use in certain places and widely confirmed by indults, of substituting other songs for the songs given in the Graduale [Romanum] for the Entrance, Offertory and Communion, can be retained according to the judgment of the competent territorial authority [Bishop's Conference or Diocesan Bishop — for specifics, see the pertinent passages of the General Instruction of the Roman Missal below], as long as songs of this sort are in keeping with the parts of the Mass, with the feast or with the liturgical season. It is for the same territorial authority to approve the texts of these songs. [Therefore the Diocesan Ordinary, either motu proprio or via the authority that he delegates to the Office of Worship, is entirely within his competence to bar the singing of the texts of "Gather Us In" or "All Are Welcome," etc., or to promote other optional texts that correspond to the ritual action.]

33. It is desirable that the assembly of the faithful should participate in the songs of the Proper [i.e., Introit, Responsorial Psalm, Gospel Acclamation, Offertory, Communion] as much as possible, especially through simple responses and other suitable settings [i.e., a sung congregational Proper is preferable in the Ordinary Form to an all-Gregorian chant Mass, provided that the congregation receives it as intended to be sung by them—and sings it].

The song after the lessons, be it in the form of gradual [as found in the Graduale Romanum or other settings] or responsorial psalm [as found in the Lectionary], has a special importance among the songs of the Proper. By its very nature, it forms part of the Liturgy of the Word. It should be performed [bad word IMO — a better one would have been "offered"] with all seated and listening to it—and, what is more, participating in it as far as possible [attentive listening and singing of the antiphon/refrain].

36. There is no reason why some of the Proper or Ordinary should not be sung in said Masses. [This deprecates the earlier pre-conciliar prohibition from singing the Proper at Low Masses.] Moreover, some other song can also, on occasions [i.e., "not all the time"], be sung at the beginning, at the Offertory, at the Communion and at the end of Mass. It is not sufficient, however, that these songs be merely “Eucharistic”—they must be in keeping with the parts of the Mass, with the feast, or with the liturgical season [i.e., not an adoration hymn (e.g., Adoro Te Devote) when a Communion psalm (e.g., Psalm 34, Psalm 78, Psalm 116, etc.) or song (i.e., "I Received the Living God" that directly references the act of communion) would be much more appropriate].

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See also the degrees of musical participation according to Musicam Sacram, articles 26–31.

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Third General Instruction of the Roman Missal
2002

Parts that pertain to the “minor” or “processional” proper of the Mass:

Entrance
http://www.cantemusdomino.net/2003/04/04/a-musical-journey-through-girm-47-48-introitentrance-chant/

Offertory
http://www.cantemusdomino.net/2003/04/14/a-musical-journey-through-girm-74-offertory/

Communion
http://www.cantemusdomino.net/2003/04/25/a-musical-journey-through-girm-86-88-communion/