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The Gregorian Sacramentary gives the text exactly as we still have it (P. This first part of the prayer (our Preface ) takes the form of an outline of creation, of the many graces given to Patriarchs and Prophets in the Old Law and so to the crowning benefit of our redemption by Christ, to His life and Passion, to the institution of the Holy Eucharist and the words of institution, all in the scheme of a thanksgiving for these things (cf. Before the prayer comes to the mention of our Lord it always refers to the angels. 3) just the note of the first part of the Anaphora. Logically the celebrant could very well himself say or sing the Sanctus. James has: "Holy, holy, holy, Lord (voc.) of hosts. Hosanna, (he) in the highest." In this the cry of the people on Palm Sunday ( Matthew 21:9 , modified) is added (cf. At low Mass the celebrant after the Preface, bowing and laying the folded hands on the altar, continues the Sanctus in a lower voice ( vox media ). Although the rubrics of the Missal do not mention this it is done everywhere by approved custom.
He quotes the text in Isaiah 6:3 , and goes on to say that it is also sung in church; this at least seems the plain meaning of the passage: "for the Scripture says . And we, led by conscience, gathered together in one place in concord, cry to him continuously as from one mouth, that we may become sharers in his great and glorious promises" ( 1 Corinthians 34:6-7). He quotes the text of Isaias and continues: "The coming of my Jesus is announced, wherefore the whole earth is full of his glory " (In Isa., hom., I, n. There is nothing to correspond to this in the Prophet.
Holy, holy, holy Lord of hosts; full is every creature of his glory.
In all liturgies the Hebrew for "hosts" sabaoth ) is kept, as in the Septuagint (Vulgate, "exercituum"). Then follows the acclamation of Palm Sunday in Matthew, xxi, 9. cxvii, 25-26; but the source of the liturgical text is, of course, the text in the Gospel.
The hand-bell was only a warning to the ringers in the tower (Gavanti-Merati, "Thesaurus S. In this way (as at Antioch and Alexandria ) it is made into a prayer by the use of the second person.
In Latin it is the "Tersanctus" or simply the "Sanctus". The Mozarabic Sanctus is almost the Roman one; but it has for the first Hosanna : "Osanna filio David" (more literally Matthew 21:9 ) and the additional exclamations "Agyos, agyos, agyos Kyrie o theos" (P. Milan has one remnant of this on Holy Saturday (Duchesne, ib. At Rome the Sanctus is described in "Ordo Rom.", I, as "hymnus angelicus, id est Sanctus" (P. This is merely part of a general tendency to entrust music that was getting more ornate and difficult to trained singers. In the medieval local rites the Sanctus was often "farced" (interpolated with tropes ), like the Kyrie and other texts, to fill up the long musical neums .
In all Eastern rites only the sentence that immediately introduces the Epinikion is said aloud, as an Ekphonesis. L., LXXXV, 548) and so coming almost at once to the words of Institution: This prayer, which varies in each Mass, is called "Post Sanctus", or "Vere Sanctus". So also "Ordo Rom.", II, which notes that Hosanna is sung twice (ib. We do not know at what moment the chant of the Sanctus was taken from the subdeacons and given to the schola cantorum . V" implies that the subdeacons no longer sing the Sanctus (P. In "Didache", X, 6, it occurs as a liturgical formula ("Hosanna to the God of David ").
From the fourteenth century we have abundance of testimony for the Sanctus in every liturgical centre.
The only rite that has no Sanctus is that of the Ethiopic Church Order (Brightman, op.
That the people whom you love the most are also the ones who can hurt you the most.
So we learn to hesitate, to look before we leap, to take care, to think in advance about what might go wrong.
It was (and in places still is) usual to ring the great church bell, at least at high Mass. The text of the Roman Sanctus is first, Isa., vi, 3, with 'pleni sunt coeli et terra gloria tua" instead of "plena est omnis terra gloria eius".