Sanctus
Template:Short description Template:Italic title Template:For Template:For Template:Use dmy dates
The Sanctus (Template:Langx, "Holy") is a hymn in Christian liturgy. It may also be called the epinikios hymnos (Template:Langx, "Hymn of Victory") when referring to the Greek rendition and parts of it are sometimes called "Benedictus". Tersanctus (Latin: "Thrice Holy") is another, rarer name for the Sanctus. The same name is sometimes used for the Trisagion.<ref>Template:Cite dictionary</ref>
In Western Christianity, the Sanctus forms part of the Ordinary and is sung (or said) as the final words of the Preface of the Eucharistic Prayer of remembrance, consecration, and praise. The preface, which alters according to the season, usually concludes with words describing the praise of the worshippers joining with the angels, who are pictured as praising God with the words of the Sanctus. In the Byzantine Rite and general Eastern Orthodox Christianity, the Sanctus is offered as a response by the choir during the Holy Anaphora.
TextEdit
In GreekEdit
{{#invoke:Lang|lang}}<ref name=BasilLgoarch/><ref name=Trempelas/><ref name=James/>Template:RefnTemplate:RefnTemplate:Refn
Hágios, hágios, hágios, Kýrios Sabaṓth; plḗrēs ho ouranós kaí hē gê tês dóxēs sou, hōsanná en toîs hupsístois. Eulogēménos ho erkhómenos en onómati Kyríou. Hōsanná (ho) en toîs hupsístois.
In the Divine Liturgy of St. John Chrysostom<ref name=BasilLgoarch/> and the Liturgy of St. Basil:<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
<poem>
Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ·
πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου,
ὡσαννὰ ἐν τοῖς ὑψίστοις.
Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
Ὡσαννὰ ὁ ἐν τοῖς ὑψίστοις.
Hágios, hágios, hágios, Kýrios Sabaṓth;
plḗrēs ho ouranós kaí hē gê tês dóxēs sou,
hōsanná en toîs hupsístois.
Eulogēménos ho erkhómenos en onómati Kyríou.
Hōsanná ho en toîs hupsístois.
</poem>
In the Liturgy of St. James:<ref name=James/>Template:Refn
<poem>
Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ.
Πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου.
Ὡσαννὰ ἐν τοῖς ὑψίστοις.
Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
Ὡσαννὰ ἐν τοῖς ὑψίστοις.
Hágios, hágios, hágios, Kýrios Sabaṓth.
Plḗrēs ho ouranós kaí hē gê tês dóxēs sou.
Hōsanná en toîs hupsístois.
Eulogēménos ho erkhómenos en onómati Kyríou.
Hōsanná ho en toîs hupsístois.
</poem>
In LatinEdit
In the Roman Rite:<ref>Missale Romanum 2002, p. 517 (electronic text)</ref>
<poem>
Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth. Pleni sunt cæli et terra gloria tua. Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis.
</poem>
In the Roman Rite, the Sanctus also forms part of the solemn hymn of praise Te Deum laudamus, but with the addition of a reference to the "majesty" of the Lord's glory in the Pleni sunt verse (the phrase pleni sunt caeli et terra gloria tua becomes pleni sunt caeli et terra maiestatis gloriae tuae). The Benedictus is not included in the Te Deum, and the Sanctus is therefore included as part of that hymn as follows:
<poem>
Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt cæli et terra maiestatis gloriæ tuæ.
</poem>
In the Mozarabic Rite:<ref>Shawn Tribe, "The Mozarabic Rite: The Offertory to the Post Sanctus" (with regularized spelling). English translation: "Holy, Holy, Holy, Lord God of Sabaoth: Heaven and earth are full of the glory of Thy majesty. Hosanna to the Son of David. Blessed is He that cometh in the name of the Lord. Hosanna in the highest. Holy, holy, holy art thou Lord God (The Mozarabic Liturgy).</ref>
<poem>
Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth: Pleni sunt cæli et terra gloria maiestatis tuæ, Hosanna filio David. Benedictus qui venit in nomine Domini. Hosanna in excelsis. Hagios, hagios, hagios Kyrie o Theos.
</poem>
In EnglishEdit
The Sanctus appears thus in the 1549 Book of Common Prayer (and as set to music by John Merbecke in 1550<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>):
<poem>
Holy, holy, holy, Lord God of hosts. Heaven and earth are full of thy glory Hosanna in the highest. Blessed is he that comes in the name of the Lord: Hosanna, Hosanna in the highest.
</poem>
In the 1552 Book of Common Prayer and 1559 BCP it appears without the Benedictus:<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
<poem>
Holy, holy, holy, lord god of hostes, heven and earth are ful of thy glory, glory be to the, O Lord most hyghe.
</poem>
The 1662 BCP has it thus:<ref>Template:Cite book</ref>
Holy, Holy, Holy, Lord God of hoſts,
heaven and earth are full of thy glory;
Glory be to thee, O Lord Moſt High.
Later Anglican prayer books following the ritualist and liturgical movements of the twentieth century,<ref>Walker, Charles (1901). The Ritual Reason Why. Revised and edited by T. I. Ball. Oxford; London: A. R. Mowbray. "The words 'Blessed is He that cometh in the name of the Lord. Hosanna in the highest,' which are sometimes added to the Sanctus are a restoration of a clause which forms part of the hymn in nearly every ancient Liturgy, Eastern or Western, and which was retained in our English 'Mass' of 1549."</ref><ref>Ritual Notes: A Comprehensive Guide to the Rites and Ceremonies of the Book of Common Prayer of the English Church (1926). 7th ed. London: W. Knott & Son. p. 120.</ref> restored the Benedictus to this form, yielding:<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web
}}</ref>
<poem>
Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord most high. Blessed is he that cometh in the name of the Lord. Hosanna in the highest.
</poem>
The following English version was used by most Lutherans in North America until 1978 when the ICET version was adopted in the Lutheran Book of Worship.<ref>Service Book and Hymnal: Authorized by the Lutheran Churches cooperating in The Commission on the Liturgy and Hymnal (1958). Co-published: Minneapolis: Augsburg Publishing House; Philadelphia: Board of Publication, Lutheran Church in America. pp. 32-33, 61.</ref> This traditional version has continued to be used in the Divine Service of the Lutheran Church—Missouri Synod:<ref>Lutheran Worship (1982), Divine Service I. The Lutheran Church--Missouri Synod. Saint Louis: Concordia Publishing House. pp. 148-149.</ref><ref>Lutheran Service Book (2006). Divine Service III. Lutheran Church--Missouri Synod. Saint Louis: Concordia Publishing House.</ref>
<poem>
Holy, holy, holy, Lord God of Sabaoth; heaven and earth are full of thy glory. Hosanna in the highest. Blessed is He that cometh in the name of the Lord Hosanna in the highest.
</poem>
In 1973 the International Consultation on English Texts (ICET) produced an ecumenical version that at that time was adopted by Catholics, Anglicans, Lutherans, Methodists and others:<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref>
<poem>
Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
</poem>
Since 2011 the Roman Missal in English has:<ref>Excerpts from the English translation of The Roman Missal. {{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
<poem>
Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
</poem>
In CopticEdit
As part of the Alexandrian rite, the Benedictus is not present in the Liturgy of Saint Cyril:<ref>Liturgy of Saint Cyril copticchurch.net</ref>
<poem>
Αγιος, αγιος, αγιος.
Ⲭⲟⲩⲁⲃ `Ⲡϭⲟⲓⲥ ⲥⲁⲃⲁⲱⲑ:
`ⲧⲫⲉ ⲛⲉⲙ `ⲡⲕⲁϩⲓ ⲙⲉϩ ⲉⲃⲟⲗϧⲉⲛ ⲡⲉⲕⲱⲟⲩ
ⲉⲑⲟⲩⲁⲃ `Ⲡϭⲟⲓⲥ Ⲡⲉⲛⲛⲟⲩϯ.
</poem>
SourcesEdit
As Enrico Mazza writes:
The Sanctus became part of the Roman Eucharistic Prayer only in the first half of the fifth century; all in all, this was a fairly late period, inasmuch as by then the text of the Roman Canon had become fixed and was regarded as a text possessing great authority.
There exist two fundamental types of Sanctus: the Alexandrian and the Antiochene. The Sanctus of the Roman Eucharist derives from the Antiochene liturgy and has two parts: (a) the Sanctus true and proper, consisting of the acclamation from Isaiah 6:3; and (b) the Benedictus, a christological acclamation taken from Matthew 21:9. The Sanctus has been given a christological interpretation and a trinitarian interpretation, and this in both the East and the West. These differing interpretations may be due to the presence, in the text of the Sanctus, of a theological section, namely, the acclamation from Isaiah 6:3, and a christological part, namely the acclamation from Matthew 21:9.
The text of the Sanctus passed from Jewish use to Christian use at a very early time, since it is cited in the Apocalypse of John and in the letter of Clement to the Corinthians.<ref name="Mazza">Template:Cite book</ref>
As can be read in the same source, in the Alexandrian tradition on the other hand,
the Sanctus consisted of only the first part, the citation of Isaiah 6:3, and lacked the Benedictus; this was the earliest form taken by the Sanctus in the Eucharist. This early state can be seen in the testimonies of Eusebius of Caesarea, the Mystagogical Catecheses of Cyril of Jerusalem, and, above all, the Ritual used in the Church of Theodore of Mopsuestia. In the latter, too, that is, in the archaic stage of the Syrian liturgy, the Benedictus was unknown, and the Sanctus consisted solely of the acclamation from Isaiah 6:3.<ref name="Mazza"/>
The first part of the Sanctus, the adaptation from Template:Bibleverse, describes the prophet Isaiah's vision of the throne of God surrounded by six-winged, ministering seraphim. A similar representation is found in Template:Bibleverse. In Jewish liturgy,<ref>On the relationship of the Christian Sanctus to ancient Jewish liturgy, see David Flusser, "Sanctus und Gloria," in Abraham Unser Vater: Juden und Christen im Gespräch Über die Bibel Festschrift für Otto Michael (ed. Otto Betz, Martin Hengel, and Peter Schmidt; Leiden: Brill, 1963), 129-152; repr. in David Flusser, Entdeckungen im Neuen Testament (2 vols.; Neukirchener, 1987-1999), 1:226-244. For an English translation of this article, click here.</ref> the verse from Isaiah is uttered by the congregation during Kedusha, a prayer said during the leader's repetition of the Amidah (18 Benedictions):
<poem>
Kadosh Kadosh Kadosh Adonai Tz'vaot Melo Kol Haaretz Kevodo.
</poem>
The text of the second part, beginning with the word Benedictus (Latin for "Blessed") is taken from Template:Bibleref2, describes Jesus' Entry into Jerusalem on Palm Sunday, which is in turn based on the first half of Psalm 118:26. In its present liturgical context "it points to the expected presence of the Lord in the eucharistic gifts".<ref>Johannes H. Emminghaus, The Eucharist: Essence, Form, Celebration (Liturgical Press 1997 Template:ISBN), p. 181</ref><ref>Tim Gray, Mission of the Messiah (Emmaus Road Publishing 1998 Template:ISBN), pp. 109–110</ref> Within Anglicanism, the 1552 Book of Common Prayer omitted it and, though it is now permitted, "the choice whether or not to use the Benedictus is still for some a matter of Eucharistic theology and churchmanship".<ref>Paul Thomas, Using the Book of Common Prayer (Church House Publishing 2012 Template:ISBN), p. 102</ref>
The Sanctus appears in the Sacramentary of Serapion of Thmuis (the saint died in 360), but may go as far back to Christian liturgy in North Africa in the year 200.<ref>Perspectives on Christian Worship by J. Matthew Pinson, Timothy Quill, Ligon Duncan and Dan Wilt (Mar 1, 2009) Template:ISBN pages 64-65</ref>
Hymn forms in Eastern liturgiesEdit
The present form of the Divine Liturgy of St. John Chrysostom, the primary liturgy of the Eastern Orthodox Church, reads (when in Greek) the following text:
<poem>Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου, ὡσαννὰ ἐν τοῖς ὑψίστοις. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Ὡσαννὰ ὁ ἐν τοῖς ὑψίστοις.<ref name=BasilLgoarch>{{#invoke:citation/CS1|citation
|CitationClass=web
}}. For an English translation, see The Orthodox Page: The Divine Liturgy of St. John Chrysostomos</ref>Template:Refn
Hágios, hágios, hágios Kýrios Sabaṓth; plḗrēs ho ouranós kaí hē gê tês dóxēs sou, hōsanná en toîs hupsístois. Eulogēménos ho erkhómenos en onómati Kyríou. Hōsanná ho en toîs hupsístois.</poem>
The above differs from the Roman Rite Latin text
- in that the Latin adds to the word Dominus (Lord), which is the regular Latin translation of יהוה, the Deus (God), which is found in neither the Greek nor the Latin translations nor in the original text of Isaiah 6:3,<ref name=OriginalIs6>Template:Cite book</ref><ref name=Is6Gr>Template:Cite book</ref><ref name=VulgataIs6>Template:Cite book</ref> but is found in Template:Bibleverse: "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!"
- in that the Latin has the plural caeli, and the Greek the singular {{#invoke:Lang|lang}} for the mention of "heaven", which appears in neither the Latin nor the Greek translation of Isaiah 6:3.
- in that the Greek gives two different forms of the phrase corresponding to Hosanna in excelsis, the second one including an {{#invoke:Lang|lang}} article. The article is not found in Matthew 21:9.<ref name =Matthew21:9Gr>Template:Cite book</ref> The form of the hymn without the article is also used in the Greek Liturgy of Saint James,<ref name=James/> and in modern settings, practises and contexts.<ref name=Trempelas>Template:Cite book</ref>Template:Refn
The Liturgy of Saint Basil of the Eastern Orthodox Church has the same form of the Sanctus as the Liturgy of Saint John Chrysostom, with its two variants of the Hosanna phrase.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
In older Greek liturgical manuscripts, various forms of the hymn are attested; the ones that will follow below, belong to the ones edited by Swainson in his 1884 book The Greek liturgies. Among these forms, there are variations of the hymn being composed of practically only the Old testament part. Others include:
In the Liturgy of Saint John Chrysostom, one of them excludes not only the article {{#invoke:Lang|lang}}, but also the article «τῆς»:
<poem>Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ δόξης σου. Ὡσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.<ref>Template:Cite book At the Internet Archive.</ref>
Hágios, hágios, hágios, Kýrios Sabaṓth; plḗrēs ho ouranós kaí hē gê dóxēs sou. Hōsanná en toîs hupsístois; eulogēménos ho erkhómenos en onómati Kyríou; hōsanná en toîs hupsístois.
</poem>
The Liturgy of Saint James as given in Swainson reads as follows:
<poem>Ἅγιος, ἅγιος, ἅγιος, Κύριε σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου· ὡσαννὰ ἐν τοῖς ὑψίστοις. Eὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.<ref>Template:Cite book</ref><ref>For an English translation of the Liturgy of Saint James, see Christian Classics Ethereal Library, "The Divine Liturgy of James the Holy Apostle and Brother of the Lord"</ref>
Hágios, hágios, hágios, Kýrie sabaṓth. Plḗrēs ho ouranós kaí hē gê tês dóxēs sou; hōsanná en toîs hupsístois. Eulogēménos ho erkhómenos en onómati Kyríou; hōsanná en toîs hupsístois.
</poem>
This text not only omits the article {{#invoke:Lang|lang}} that is used in the Liturgy of Saint John Chrysostom, but also has Kyrie (vocative case) where the Liturgy of Saint John Chrysostom has Kyrios (nominative).Template:Citation needed
In current use, the Liturgy of Saint James may use the nominative rather than the vocative case of {{#invoke:Lang|lang}}; the article {{#invoke:Lang|lang}} is also not present in this form at the concluding Hosanna.<ref name=James>Template:Cite book</ref>
Moreover, a different variant of the Liturgy of Saint James is found in the margin of a manuscript that gives only the three words {{#invoke:Lang|lang}} in the body: "In the margin, much abbreviated, may be discerned the following: {{#invoke:Lang|lang}}<ref name=S268>Template:Cite book</ref> This produces the text:
<poem>Ἅγιος, ἅγιος, ἅγιος, Κύριος σαβαώθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου· ὡσαννὰ ἐν τοῖς ὑψίστοις. Εὐλογημένος ὁ ἐλθὼν καὶ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.
Hágios, hágios, hágios, Kýrios Sabaṓth, plḗrēs ho ouranós kaí hē gê tês dóxēs sou; hōsanná en toîs hupsístois. Eulogēménos ho elthṓn kaí erkhómenos en onómati Kyríou; hōsanná en toîs hupsístois.
</poem>
This version adds "he who came and" before "he who comes"; in this it resembles the Liturgy of Saint James in the tradition of the Syriac Orthodox Church:
<poem>Holy, holy, holy, Lord God Almighty; heaven and earth are full of His glories. Hosanna in the highest. Blessed is He Who came and will come in the Name of the Lord. Hosanna in the highest.<ref>{{#invoke:citation/CS1|citation
|CitationClass=web
}}</ref></poem>
The Syriac Orthodox Church also has what it calls the Liturgy of Saint Dionysius, in which the Hosanna phrase appears only at the end:
<poem>Holy Holy Holy, Lord of Sabbaoth, Heaven and Earth are full of Thy Glory. Blessed is He that cometh in the Lord's Name; Hosanna in the highest.<ref>{{#invoke:citation/CS1|citation
|CitationClass=web
}}</ref></poem>
The form used in the ancient Liturgy of Addai and Mari is much shorter:
<poem> ܩܲܕܝܫ: ܩܲܕܝܼܫ: ܩܲܕܝܼܫ: ܡܵܪܝܵܐ ܐܲܠܵܗܵܐ ܚܲܝܠܬ݂ܵܢܵܐ: ܕܲܡܠܹܝܢ ܫ̈ܡܲܝܵܐ ܘܐܲܪܥܵܐ ܡܸܢ ܬܸܫ̈ܒ݁ܚܵܬܹܗ: ܘܡܸܢ ܟܝܵܢ ܐܝܼܬ݂ܘܼܬܹܗ: ܘܡܸܢ ܗܸܕ݂ܪܵܐ ܕܙܝܼܘܹܗ ܡܫܲܒ݁ܚܵܐ܀ ܐܘܿܫܲܥܢܵܐ ܒܲܡܪ̈ܲܘܡܹܐ: ܐܘܿܫܲܥܢܵܐ ܠܲܒ݂ܪܹܗ ܕܕ݂ܵܘܝܼܕ݂: ܒܪܝܼܟ݂ ܕܐܸܬ݂ܵܐ ܘܐܵܬܹܐ ܒܲܫܡܹܗ ܕܡܵܪܝܵܐ: ܐܘܿܫܲܥܢܵܐ ܒܲܡܪ̈ܲܘܡܹܐ.
Holy, Holy, Holy Lord is the Lord God of hosts, for heaven and earth are full of his praises, and of the nature of his being, and for the excellency of his glorious splendor. Hosanna in the heights. Hosanna to the son of David. Blessed is he who came and will come in the name of the Lord. Hosanna in the heights.<ref>{{#invoke:citation/CS1|citation |CitationClass=web
}}</ref></poem>
The Coptic version of the Liturgy of Saint Basil also gives a short text of what it calls the Hymn of the Seraphim:
<poem>Holy, Holy, Holy, Lord of hosts; Heaven and earth are full of Your holy glory.<ref>{{#invoke:citation/CS1|citation
|CitationClass=web
}}</ref></poem>
Alternative ancient names and ancient secrecyEdit
The priest's introductions, following the rubrics that set what should be done by whom with each passage, uniformly call the hymn the {{#invoke:Lang|lang}}, i.e. "the hymn of victory". On the other hand, it used to be that, as Swainson notes about an attested variant form wherein only {{#invoke:Lang|lang}} is being quoted:
In the margin, much abbreviated, may be discerned the following: {{#invoke:Lang|lang}}. Chrysostom frequently refers to this: sometimes as {{#invoke:Lang|lang}}; sometimes as {{#invoke:Lang|lang}}; sometimes as the {{#invoke:Lang|lang}}. The knowledge of it as a whole was confined to the faithful.<ref name=S268/>Template:Refn
- Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth; pleni sunt coeli et terra gloria tua
- Holy, Holy, Holy Lord God of Hosts; Heaven and earth are full of Your glory.
- Hosanna in excelsis
- Hosanna in the highest
- Benedictus qui venit in nomine Domini.
- Blessed is He who comes in the name of the Lord
- Hosanna in excelsis
Musical settingsEdit
Template:Expand sectionTemplate:See also The Sanctus has been set to numerous plainchant melodies, many of which are given in the Roman Missal, and many more composers have set it to polyphonic music, both in single settings and as part of cyclic mass settings.
Parts of the Hymn have also been used in modern music, notably "Prism of Life" by Enigma (album Le Roi Est Mort, Vive Le Roi!)<ref>Template:Citation</ref>
Modern versions of the content of Sanctus include the 1986 German hymn "Du bist heilig, du bringst Heil", derived from a Swedish model.
Accompanying gesturesEdit
In the Tridentine Mass the priest joins his hands while saying the word "Sanctus" and then, bowing, continues to recite the whole of the Sanctus in a lower voice, while a small bell is rung; then, on reaching the words "Benedictus qui venit in nomine Domini", he stands erect again and makes the Sign of the Cross.<ref>Ritus servandus in celebratione Missae, VII, 8</ref> He then continues immediately with the Canon of the Mass, while the choir, if there is one, sings the Sanctus. In the pre-1962 form, the choir pauses for the Consecration and continues with the Benedictus part afterwards. As a result of this division, the Sanctus has sometimes been spoken of as "Sanctus and Benedictus".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> However, in line with Pope John XXIII's revision of the rubrics of the liturgy, the splitting of the Sanctus, when sung to Gregorian chant (though not if sung polyphonically) was forbidden<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and is thus not allowed in celebrations of the 1962 Tridentine Mass as authorized by Pope Benedict XVI's Summorum Pontificum.
In the Mass revised after the Second Vatican Council, the Sanctus may, of course, not be split, since the whole of the eucharistic prayer is sung or spoken aloud, and the only ceremony prescribed for the priest during the Sanctus is to join his hands. He and the people sing or recite together the whole of the Sanctus, before the priest continues the Eucharistic Prayer.Template:Citation needed
Use in architecture and artEdit
Words of the Sanctus are often used in church architecture and Christian art.Template:Citation needed
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Notes and referencesEdit
NotesEdit
ReferencesEdit
Further readingEdit
- Spinks, Bryan D. (2002). The Sanctus in the Eucharistic Prayer. Cambridge; New York: Cambridge University Press. Template:ISBN
External linksEdit
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