a song after the Preface, an indispensable part of the Eucharistic prayer. Nevertheless, like hit by liturgical to experiment, replaced by arbitrariness, cut down prayed for comfort or unloving. What does this song in the liturgy? How should one deal with him?
The Sanctus is one of the oldest parts of the Mass, and early core of the vocal repertoire. In manuscripts, we find the Gregorian chant to deliver we often without notes (Neum) handed down. A sign of good tradition, and widely disseminated. It is a two-part text, whose origins in Isaiah , a psalm verse and are Matthew . If the Church in the Eucharistic Prayer of the Mass sings the Sanctus, she comes to the mission of the church music in perfection by:
The Sanctus is one of the oldest parts of the Mass, and early core of the vocal repertoire. In manuscripts, we find the Gregorian chant to deliver we often without notes (Neum) handed down. A sign of good tradition, and widely disseminated. It is a two-part text, whose origins in Isaiah , a psalm verse and are Matthew . If the Church in the Eucharistic Prayer of the Mass sings the Sanctus, she comes to the mission of the church music in perfection by:
"They [the church music - note] must be on a meaningful association with the word in which the Logos spoken out added. "¹we sing the Sanctus, for example, a choral exhibition, we experience the perfect harmony between the Word of God and music, between the singing of the earthly and heavenly Church, a moment of timeless beauty.
The Liturgical Institute of the German-speaking Switzerland puts it:
How many of our worshipers, this is really aware of? Not alone Had the Sanctus own catechesis, worth a detailed sermon? For example, on Palm Sunday, when the prayer for the blessing of palm branches from the singing of . "Hosanna Filio David" corresponds perfectly with this statement:
is above all to question, however, whether the frivolous replacing the Sanctustextes - the way, is clearly defined and literally, and not in spirit, as has sometimes apologetically claimed - the importance and uniqueness of the liturgical moment and the unity of the Eucharistic prayer, the essential part of this song, is not extremely harmful.
After the points that should roughly outline the depth and significance of this song, we should take a look at the documents of the Church. In the letter Redemptionis Sacramentum ³ we find the following statement:
Sanctus A replacement is in accordance with the Episcopal Conference is not necessarily prohibited. It is simply a gray area. In such cases is always advised the following: we take a look into the Missal, and take the approved text and published there as a benchmark (see above). Because of the nearly exact citation of the word of God, one should refrain from too easily ready to lay hands on the Ordinary, and thus in the Sanctus. With a good catechesis on the background of this wonderful song and the last is clear that the fourth (in praise of God : third) stanza of "Adeste Fideles" not as Sanctus geeignet ist - und übrigens auch nicht das entsprechende Lied aus der Schubert-Messe. Diese Lieder haben ihren Platz in den Außerordentlichen Form des Römischen Ritus, wo die Gültigkeit der Liturgie durch das Gebet des Zelebranten in jedem Fall sichergestellt ist.
In der Ordentlichen Form aber, wo die Gemeinde an dieser Stelle zum Liturgieträger wird, sollte man das Original der Paraphrase in jedem Falle vorziehen. Leider wird der recht sorglose Umgang mit den Ordinariumstexten durch das für das Jahr 2013 projektierte Erscheinen des neuen "Gotteslob" nicht behoben. Authentizität ist aber im Gottesdienst immer das höchste Gebot! Je mehr Ehrfurcht wir vor dem Erbe der Tradition spüren, je ernster wir die Rubriken nehmen, the less it will be possible that liturgical abuses creep in the wrong place.
why should we value the Sanctus, meditating his text and it gladly and regularly sing with the angels and archangels, the thrones and powers and with all the hosts of the heavenly host "singing to the high His divine glory.
_____
¹) Joseph Ratzinger: In the face of the Angel - from the music in worship, Herder, 2008, p. 131
²) Liturgical Institute in the German-speaking Switzerland: Link Sanctus
³) Redemptionis Sacramentum, ch III, para 54, here
"In the early centuries, this reputation in the liturgies of the East (4th century) and West (5th century) part of the Eucharistic Prayer ".. Holy, holy, holy Lord, God of power and might are Heaven and earth with your glory" The hem of his garment in the vision of Isaiah filled the temple, God's presence is so exuberant that the temple to appear small to be filled out of it completely. His presence goes into quite different than merely human realms. In singing exceeds the man himself so he can in the Sanctus in the mighty song of the angels tune, calling to each other constantly, the holiness of God, that shook the doorsteps of the temple. Our song reached the here and now in the celebration of the liturgy present God. [...]
If the praying Church sings: "Blessed is he that cometh in the name of the Lord", she expresses the fact that she eagerly awaits the return of Christ. The knowledge gathered for prayer, but that Christ is given to them in the Eucharist in the form of bread and wine into His body and blood. He comes into the "now" and links heaven and earth until he comes again "In the name of the Lord." ²
How many of our worshipers, this is really aware of? Not alone Had the Sanctus own catechesis, worth a detailed sermon? For example, on Palm Sunday, when the prayer for the blessing of palm branches from the singing of . "Hosanna Filio David" corresponds perfectly with this statement:
Almighty and eternal God, bless these branches, the symbol of life and of victory, with whom we worship Christ, our King, With songs of praise we join him in his holy city; grant that we may go through him to the heavenly Jerusalem, who lives and reigns with you forever and ever.
is above all to question, however, whether the frivolous replacing the Sanctustextes - the way, is clearly defined and literally, and not in spirit, as has sometimes apologetically claimed - the importance and uniqueness of the liturgical moment and the unity of the Eucharistic prayer, the essential part of this song, is not extremely harmful.
After the points that should roughly outline the depth and significance of this song, we should take a look at the documents of the Church. In the letter Redemptionis Sacramentum ³ we find the following statement:
"The people taking part but always active and never purely passive: to unite with the priest" in faith and in silence as also in the course of the Eucharistic prayer set slots, the answers are in the opening dialogue of the preface, the Sanctus , the acclamation after the consecration and the acclamation of Amen after Schlußdoxologie and others of the bishops' conference approved and the Holy See reconnoitred acclamations ""But what is now recognized as the official text in Latin and German, this version shall prevail and shall publish in the missals.?
Sanctus, sanctus, sanctus Dominus Deus Sabaoth Pleni sunt coeli et terra gloria tua.. Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis.But gray is all theory, as could be determined already in the first part of Goethe's Faust to Mephistopheles. And since we are on the right topic: The devil is in the details, here in respect of the "immemorial" the German song tradition in our country, unfortunately, extends to some weaker songs and the New Spiritual song that us with some questionable paraphrases pleased. Of abuse, any song by even the word "holy" appears, to sing instead of the Sanctus, to say nothing.
Holy, holy, holy Lord, God of power and might. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he that cometh in the name of the Lord. Hosanna in the highest.
Sanctus A replacement is in accordance with the Episcopal Conference is not necessarily prohibited. It is simply a gray area. In such cases is always advised the following: we take a look into the Missal, and take the approved text and published there as a benchmark (see above). Because of the nearly exact citation of the word of God, one should refrain from too easily ready to lay hands on the Ordinary, and thus in the Sanctus. With a good catechesis on the background of this wonderful song and the last is clear that the fourth (in praise of God : third) stanza of "Adeste Fideles" not as Sanctus geeignet ist - und übrigens auch nicht das entsprechende Lied aus der Schubert-Messe. Diese Lieder haben ihren Platz in den Außerordentlichen Form des Römischen Ritus, wo die Gültigkeit der Liturgie durch das Gebet des Zelebranten in jedem Fall sichergestellt ist.
In der Ordentlichen Form aber, wo die Gemeinde an dieser Stelle zum Liturgieträger wird, sollte man das Original der Paraphrase in jedem Falle vorziehen. Leider wird der recht sorglose Umgang mit den Ordinariumstexten durch das für das Jahr 2013 projektierte Erscheinen des neuen "Gotteslob" nicht behoben. Authentizität ist aber im Gottesdienst immer das höchste Gebot! Je mehr Ehrfurcht wir vor dem Erbe der Tradition spüren, je ernster wir die Rubriken nehmen, the less it will be possible that liturgical abuses creep in the wrong place.
why should we value the Sanctus, meditating his text and it gladly and regularly sing with the angels and archangels, the thrones and powers and with all the hosts of the heavenly host "singing to the high His divine glory.
_____
¹) Joseph Ratzinger: In the face of the Angel - from the music in worship, Herder, 2008, p. 131
²) Liturgical Institute in the German-speaking Switzerland: Link Sanctus
³) Redemptionis Sacramentum, ch III, para 54, here
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