Sanctus. See my
notes regarding the Threefold Kyrie. As in the case of the Threefold Kyrie, it
is preferable to sing the Sanctus. An MP3 file of the Merbecke setting of the
Sanctus played on the organ may be downloaded from the SmallChurchMusic.com
website.
The Gulbransen Digital Hymnal DH-100 CP’s Master Index has
the Willan setting of “Holy, holy, holy, Lord God of hosts.” I have not had the
opportunity to listen to the Willan Sanctus setting on the digital hymnal
player to determine whether it is the setting for the 1928 version of the
Sanctus, the setting of the 1979 Rite I version of the Sanctus, or the setting
of the 1979 Rite II version of the Sanctus. A number of the hymnals listed in
the digital hymnal player’s Manual have one or more of these settings.
Merbecke is the easier of the two settings for a small
church congregation. With practice a small church congregation, however, could master
the Willan setting.
The Sanctus or sacring bells, which in some churches is rung
during the words of institution and the elevation of the Host during the Prayer
of Consecration, were originally rung during the singing of the Sanctus, hence
the name Sanctus or sacring bells. At St. Michael’s we thoroughly researched
the origin and development of the practice of ringing bells during the Prayer
of Consecration. We concluded that the practice was an innocent one as long as
the point where the bells were rung in the Consecration Prayer was consistent
with the Anglican understanding of eucharistic consecration. Larry J. Nyberg in
his article “Bells in Worship” in Music
and the Arts in Christian Worship – Volume 1 advises the limiting of the
use of Sanctus bells to accompanying the Sanctus and signaling the completion
of the consecration of the elements—not the moment
of consecration. Ringing bells at these two points is compatible with the
Anglican understanding of eucharistic consecration. At St. Michael’s we decided
to ring the Sanctus bells during the singing of the Sanctus in accordance with
the ancient practice of the Western Church. .
Great Amen. When
the priest says the Prayer of Consecration, he is acting as the “tongue” of the
worshiping assembly. The Consecration Prayer is not the prayer of the priest.
It is the prayer of the entire assembly. When the congregation sings or says
the Great Amen at the conclusion of the Consecration Prayer, they are giving
their assent to the words that the priest has spoken on their behalf. The Great
Amen not only emphasizes the assent of the congregation but also the importance
of this moment in the communion service. Historically Anglicans have viewed the
whole prayer as consecrating the elements, not the institutional narrative or
the epiclesis—the invocation of the Holy Spirit—with the completion of the
consecration occurring with the conclusion of the prayer with the people’s
Great Amen.
For this reason the ringing of bells during the words of
institution are inappropriate as it gives undue emphasis to the words of
institution and suggests that the institutional narrative is the moment of
consecration. It also imposes the ceremonial of the medieval Roman Canon upon a
Prayer of Consecration that is Western Syriac in its structure and shows little
respect for not only the structure of the prayer but also the Anglican
understanding of eucharistic consecration.
This is in most cases in the present day unintentional. It
is an example of the tendency to implement a practice without giving serious
thought to the implications of its use simply because it was the practice of
the church where a priest was a member of the congregation before he was
ordained or where he served his internship as a deacon.
In the nineteenth century, however, it was a part of
concerted effort on the part of one group of Rome-ward leaning churchmen to
Romanize the Anglican Church as a step toward reunification with Rome.
Congregations tend not to question such practices because
they do not know any better. They may be accustomed to the practice from
previous churches that they attended. They may be in the habit of deferring to
the priest on liturgical matters, erroneously assuming that the priest knows
what he is doing.
My rector and mentor at Christ Church who was a priest known
for his liturgical acumen and expertise in the Episcopal Diocese of Louisiana
took the planning of all aspects of Sunday morning worship with utmost
seriousness. He researched the origin and development of a liturgical practice
and weighed its appropriateness to Anglican worship before deciding to use it.
He also periodically reevaluated the use of particular liturgical practices and
discontinued those that for various reasons he concluded were inappropriate or
unsatisfactory. He was constantly working to improve the quality of worship at
Christ Church. The church would experience substantial growth under his
leadership.
It has been my experience that few priests go to that much
trouble. They simply adopt practices to which they have been exposed
irregardless of the appropriateness of these practices. Typically they end up
doing whatever was done at the church where they were a member of the
congregation before they were ordained or where they served their internship as
deacons. Like their own congregations they erroneously assume that the clergy
of that church knew what they are doing.
In ancient times the celebration of Holy Communion was
corporate in nature. The wooden Holy Table was placed in full view of the
congregation and the priest stood behind the table, facing the congregation
across the table. The people stood throughout the entire Prayer of Consecration
and shouted their assent to the prayer at its conclusion with a resounding
Amen. They received communion in both kinds at every celebration of Holy
Communion and stood to receive the bread and wine. They received the bread in
their hand and drank the wine from the cup.
In the late Middle Ages the priest said Mass in the chancel
of the church, in front of a stone altar, his back to the people, hidden from
their rude gaze by a rood screen. The priest’s private devotions were mixed
with the prayers of the Mass. While the priest said Mass the more devote knelt
on the straw-covered floor of the nave of the church and said the rosary and
other devotions. The less devote chatted in the rear of the nave. Corporate
worship had become parallel worship.
Parallel worship is similar to parallel play observed in
small children. They play in close proximity to each other but they are playing
by themselves. They are not playing with each other. The origin of kneeling for
the Prayer of Consecration can be traced to this practice.
The ringing of bells during the institutional narrative and
the elevation of the Host were a twelfth century French innovation. The ringing
of bells during the words of institution was to alert the congregation to what
the late medieval Roman Church believed was the moment of consecration so the
congregation might prepare themselves for what was to follow. The priest would
elevate the bread in imitation of the lifting up of Christ on the cross,
believing that he was reiterating or representing Christ’s sacrifice on the
cross. Bells were also rung to call attention to this point in the Mass. The
priest then went to the steps of the chancel and showed the consecrated
elements to the congregation for adoration. The congregation knelt to adore the
elements.
The people received communion only once a year and then on
their knees in one kind after private confession to a priest and absolution by
the priest. The host was placed in the communicant’s mouth lest he profane the
host with his touch or palm the host and take it home for superstitious use.
The first English Prayer Book of 1549, while it retained
some late medieval practices, prohibited the elevation and showing of the
consecrated elements. This was a major reform as was the restoration of
communion under both kinds to the people during the service itself.
The singing of a threefold, sixfold, or ninefold Amen at the
conclusion of the Prayer of Consecration gives the proper dignity and emphasis
to the people’s Great Amen. Among the Amens in the Gulbransen Digital Hymnal
DH-100 CP’s Master Index is the Danish Amen. It is eminently singable. For
maximum effect the Danish Amen should be sung three times. A descant may be
added to the Danish Amen when it is sung the third time. The Sanctus bells may
also be rung at this point.
Before the Delivery
of the Holy Communion. The rubrics of the 1928 Communion Service permit the
singing of a hymn after the Prayer of Humble Access and before the delivery of
the Holy Communion. This hymn the 1789 Prayer Book provided after the
Consecration. In the 1789 Prayer Book the Prayer of Humble Access followed the
Sanctus and the Lord’s Prayer the Communion as in the 1662 Prayer Book.
The hymn serves a number of purposes. It puts the
congregation in the right frame of mind to share the Lord’s Supper. It provides
words for the sentiments and thoughts that the congregation may be
experiencing. Through the words of the hymn the Holy Spirit stirs up the faith
of the congregation and directs their faith Christ-ward.
As the Thirty-Nine Articles tell us, a vital faith is needed
to receive any benefit from the Lord’s Supper. At the same time the Lord’s
Supper invigorates, confirms, and strengthens the faith of those who share the
bread and cup.
A number of hymns that are listed in the Gulbransen Digital
Hymnal DH-100 CP’s Master Index are suitable for use at this particular
juncture in the service.
Alleluia, Alleluia!
Give Thanks ALLELUIA #1
Amazing Grace! How
Sweet the Sound NEW BRITAIN
NEW BRITAIN may be sung as a round or a canon, normally at a
distance of one or two measures and a space of one octave.
An Upper Room Did Our
Lord Prepare O WALY WALY
At the Lamb's high
feast we sing SALZBURG
Become to Us the
Living Bread GELOBT SEI GOTT, O FILII ET FILIAE
Be Known to Us in
Breaking Bread ST. FLAVIAN , [LAND OF REST, DOVE OF PEACE]
LAND OF REST may be sung as a round or a canon, normally at
a distance of one or two measures and a space of one octave.
The Bread of Life for
All Is Broken SHENG EN
Bread of the World in
Mercy Broken WAYFARING STRANGER, RENDEZ
A DIEU
Breathe on Me, Breath
of God TRENTHAM, NOVA VITA, DURHAM, CARLISLE (Lockhart)
Come let us sing our
joyful songs GRAFENBERG
Come, risen Lord, and
deign to be our guest ROSEDALE, SURSUM CORDA
Come, Ye Sinners,
Poor and Needy ARISE/RESTORATION, BEACH SPRING
ARISE/RESTORATION and BEACH SPRING may be sung as a round or
a canon, normally at a distance of one or two measures and a space of one
octave.
Deck Thyself, My
Soul, with Gladness SCHMUCKE DICH
Fairest Lord Jesus
CRUSADERS' HYMN/ST. ELIZABETH, SCHONSTER HERR JESU
Forgive Our Sins as
We Forgive DETROIT
DETROIT may be sung as a round or a canon, normally at a
distance of one or two measures and a space of one octave.
God is Love, and
where true love is UBI CARITAS
A cantor may sing the stanzas of this hymn and the
congregation the refrain.
How Lovely Is Thy
Dwelling Place BROTHER JAMES' AIR
How Lovely, Lord, How
Lovely MERLE'S TUNE
How Sweet the Name of
Jesus Sounds ST. PETER, NEW BRITAIN/AMAZING GRACE [ORTONVILLE, DOVE OF
PEACE]
If this hymn is sung to DOVE OF PEACE, the last line of each
verse is repeated.
I come with joy to
meet my Lord LAND OF REST, DOVE OF PEACE
LAND OF REST may be sung as a round or a canon, normally at
a distance of one or two measures and a space of one octave.
If this hymn is sung to DOVE OF PEACE, the last line of each
verse is repeated.
I Heard the Voice of
Jesus Say KINGSFOLD
In Heavenly Love
Abiding NYLAND
I Want to Walk as a
Child of the Light HOUSTON (Thomerson)
Jesu, Jesu, Fill Us
with Your Love CHEREPONI
Jesus, at Your Holy
Table BEACH SPRING
BEACH SPRING may be sung as a round or a canon, normally at
a distance of one or two measures and a space of one octave.
Jesus, Love of My
Soul ABERYSTWYTH, MARTYN, REFUGE
ABERYSTWYTH may be sung as a round or a canon, normally at a
distance of one or two measures and a space of one octave.
Jesus, the very
thought of thee WINDSOR
Jesus, Thou Joy of
Loving Hearts QUEBEC, JESU DULCIS MEMORIA
Just As I Am, Without
One Plea WOODWORTH
The King of Heaven
His Table Spreads DUNDEE/FRENCH
The King of love my
shepherd is ST. COLUMBA, DOMINUS REGIT ME
ST. COLUMBA may be sung as a round or a canon, normally at a
distance of one or two measures and a space of one octave.
Leaning on the
Everlasting Arms SHOWALTER
Let All Mortal Flesh
Keep Silence PICARDY
Let All the World in
Every Corner Sing ALL THE WORLD, CONRAD
Let Us Break Bread
Together LET US BREAK BREAD TOGETHER
The Living God My
Shepherd Is BROTHER JAMES' AIR
The Lord My Shepherd
Guards Me Well BROTHER JAMES' AIR
The Lord's My
Shepherd CRIMOND, DOMINUS REGIT ME
The Lord's My
Shepherd, I'll Not Want BROTHER JAMES' AIR
The Lord my God my
shepherd is CRIMOND
Many and Great, O God
Are Thy Works LACQUIPARLE
My God, Thy table now
is spread ROCKINGHAM
My Shepherd Will
Supply My Need RESIGNATION
RESIGNATION may be sung as a round or a canon, normally at a
distance of one or two measures and a space of one octave.
Now the Silence
NOW
O Breathe on Me, O
Breath of God ST. COLUMBA
ST. COLUMBA may be sung as a round or a canon, normally at a
distance of one or two measures and a space of one octave.
O Come to Me, the Master
Said KINGSFOLD
O God, You Are My God
ST. BRIDE
ST.BRIDE may be sung as a round or a canon, normally at a
distance of one or two measures and a space of one octave.
Oh, Come, Little
Children SCHULZ
Oh, Love, How Deep DEO
GRACIAS, PUER NOBIS, DEUS TUORUM MILITUM
O Jesus, joy of
loving hearts JESU DULCIS MEMORIA, DICKINSON COLLEGE, WAREHAM
O Sacred Head, Now
Wounded PASSION CHORALE
O Thou Who This
Mysterious Bread LAND OF REST
LAND OF REST may be sung as a round or a canon, normally at
a distance of one or two measures and a space of one octave.
Shepherd of souls,
refresh and bless ST. AGNES
Sing Alleluia to the
Lord SING ALLELUIA
A cantor may sing the verses and the congregation the
refrain.
Spirit Of the Living
God SPIRIT OF THE LIVING GOD
Surely It Is God Who
Saves Me THOMAS MERTON, IN BABILONE
Surely the Presence
of the Lord WOLFE
There is a balm in
Gilead BALM IN GILEAD
A cantor may sing the verses and the congregation the
refrain.
We Come as Guests
Invited PENLAN, WIE LIEBLICH IST DER MAIEN [AURELIA]
Were you there
WERE YOU THERE
What Wondrous Love Is
This WONDROUS LOVE
WONDROUS LOVE may be sung as a round or a canon, normally at
a distance of one or two measures and a space of one octave.
When I survey the
wondrous cross O WALY WALY, ROCKINGHAM, HAMBURG
Where Charity and
Love Prevail TWENTY-FOURTH, CHESHIRE, ST. PETER
As may be seen from the length of this list, there is no
shortage of hymns that may be sung after the Prayer of Humble Access and before
the delivery of the Holy Communion. The list does not include seasonal hymns
that may be used at this particular juncture. It also does not include hymns
that are not listed in the digital hymnal’s Master Index but which are suitable
for use at this point and whose tunes are listed in the Master Index.
On occasion a soloist or vocal ensemble might sing a new
hymn, a familiar hymn to a new tune, or a familiar hymn to a new arrangement of
a familiar tune at this particular juncture. An instrumental version of a new
or familiar hymn tune might be played during the delivery of the Holy Communion
itself. An instrumental version of the tune of the hymn sung after the Prayer
of Humble Access might also be played.
Whatever hymn is used, it should be sung to its conclusion.
It should not be abruptly ended part way through because the priest is
impatient and wants to move on to the delivery of the Holy Communion.
Even in small church congregations, it is often possible to
sing a hymn or worship song during Communion if a hymn or worship song with a refrain or repetitions is used.
All is needed is a cantor, and a few people who can be relied on to sing the
refrain or repetitions with confidence. The cantor receives communion with the
other ministers before he or she begins the hymn. Care should be taken in
selecting a hymn or worship of the right length. If a hymn or worship song is sung during Communion, it
should also be sung to its conclusion. It should not be broken off because the
priest is in a hurry and wants to proceed to the Post-Communion Prayer.
Alternately the congregation may be divided into two sections. The first section sings the hymn or worship song while the second section goes forward to receive communion. After it returns from receiving communion, the second section takes up the hymn or worship song while the first section goes forward to receive communion.
Alternately the congregation may be divided into two sections. The first section sings the hymn or worship song while the second section goes forward to receive communion. After it returns from receiving communion, the second section takes up the hymn or worship song while the first section goes forward to receive communion.
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