Let Us Break Bread Together: The Music and Celebration of the Lord’s Supper, Part 9

By Robin G. Jordan

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.