The proper singing of Sanctus?

[KitSileya]

At my parish, we frequently sing Gloria, Credo, Sanctus, and Agnus Dei in Latin. Gloria and Credo have always been sung alternating between choir and the parish, while in the Agnus Dei, the words ‘Agnus Dei’ has been sung by the choir, and the parish joining in for the rest of the words.

Sanctus has been sung jointly; however, after we got a new parish priest several years ago, we have started to sing Sanctus alternating also. This is not how it is written in our hymnal, and so the alternation is signalled by the organist’s playing. The choir sings '‘pleni sunt coeli et terrae gloria tua’ and ‘benedictus qui venit in nomine Domini’. Now, our parish priest has brought back many neglected traditions, and has turned what was once a practically Protestant service back to the Missa Solemnis that we should celebrate on Sundays. I am sure that he is doing the right thing, but I was wondering what the story behind this change was. Can anyone tell me?

 

[I_Thirst]

It’s ok. I’ve heard versions of this (and many other chants) do exactly what you’re talking about. Not sure if it’s a change, but something that choirs have had the option of doing.

 

[JM3]

At my parish, we frequently sing Gloria, Credo, Sanctus, and Agnus Dei in Latin. Gloria and Credo have always been sung alternating between choir and the parish, while in the Agnus Dei, the words ‘Agnus Dei’ has been sung by the choir, and the parish joining in for the rest of the words.

Sanctus has been sung jointly; however, after we got a new parish priest several years ago, we have started to sing Sanctus alternating also. This is not how it is written in our hymnal, and so the alternation is signalled by the organist’s playing. The choir sings '‘pleni sunt coeli et terrae gloria tua’ and ‘benedictus qui venit in nomine Domini’. Now, our parish priest has brought back many neglected traditions, and has turned what was once a practically Protestant service back to the Missa Solemnis that we should celebrate on Sundays. I am sure that he is doing the right thing, but I was wondering what the story behind this change was. Can anyone tell me?

Alternating the sung texts has been a long standing tradition in the Church.

An example from the Liber Usualis (pre-Vatican II):

RUBRICS FOR THE CHANT OF THE MASS

II. When the Antiphon is over, the choir sings the Kyrie eleison thrice, the
Christe eleison thrice, and again the Kyrie eleison thrice, alternately with the
cantors, or with the other half of the choir. But the last Kyrie eleison is divided
into two or three parts, marked by a single or double asterisk. If there be only
two parts, and hence only a single asterisk, the first part is sung by the cantors
or by the first half of the choir, the second part by the full choir. If there are three
parts, the first being marked by the simple asterisk, and the second by the
double one, then, the first part is sung by the same side as in the former case : but
the second part, which repeats the melody of the first part, is sung by the other
half of the choir: and the third part is by both sides together. Sometimes there
are even five parts : then the manner of dividing the alternations in the chanting
is marked by the single or double dividing sign being several times inserted; what
has been said above.sufficiently explains the execution.

From my experience the lines assigned to the choir are the most difficult for a congregation not used to latin, so I see no problem with your priest dividing it this way.

This is what the GIRM says:

1. b. Acclamation: In which the whole congregation, joining with the heavenly powers, sings the Sanctus. This acclamation, which is part of the Eucharistic Prayer itself, is sung or said by all the people with the priest.

It is not specific on how the Sanctus is sung or said.

 

[edowitz1]

Roman Catholic Doctrine Vs. The Doctrinal Teaching of the Word of God

Eternal life is a merited reward [1821, 2010]. - Roman Catholicism
Eternal life is the free gift of God (Romans 6:23)

No one can know if he will attain eternal life [1036, 2005] - Roman Catholicism
The believer can know that he has eternal life by the Word of God (1 John 5:13)

The Roman Catholic Church is necessary for salvation [846]. - Roman Catholicism
There is salvation in no one but the Lord Jesus Christ, “for there is no other name under heaven that has been given among men, by which we must be saved” (Acts 4:12)

Purgatory is necessary to atone for sin and clean the soul [1030-1031]. - Roman Catholicism
Purgatory does not exist. Jesus made purification for sins on the cross (Hebrews 1:3)

Mary was preserved from all stain of original sin from the first instant of her conception (the doctrine of the Immaculate Conception) [490-492].
Mary, a descendant of Adam, was born in sin (Psalm 51:5; Romans 5:12)

Mary is the Mother of the Church [963, 975]. - Roman Catholicism
Mary was the earthly mother of Jesus ( John 2:1)

The Magisterium is the authoritative teacher of the Church. [85-87]. - Roman Catholicism
The Holy Spirit is the authoritative teacher of the church (John 14:26; John 16:13, I John 2:27)

The pope, as the Bishop of Rome, is the successor of Peter [882, 936] - Roman Catholicism
Peter had no successor, nor was he a pope.

The pope is infallible in his authoritative teaching [891]. - Roman Catholicism
God alone is infallible (Numbers 23:19)

Scripture and Tradition together are the Word of God [81, 85, 97, 182]. - Roman Catholicism
Scripture is the Word of God (John 10:35, 2 Timothy 3:15-17, 2 Peter 1:20-21). Tradition is the words of men (Mark 7:1-13).

The sacrificial work of redemption is continually carried out through the Sacrifice of the Mass. [1364,1405, 1846]. - Roman Catholicism
The sacrificial work of redemption was finished when Christ gave His life for us on the cross (Ephesians 1:7, Hebrews 1:3).

God desires that consecrated bread and wine be worshiped as divine. [1378-1381] - Roman Catholicism
God forbids the worship of any object, even t hose intended to represent Him (Exodus 20:4-5, Isaiah 42:8)

Justification is lost through mortal sin [1033, 1855, 1874] - Roman Catholicism
Justification cannot be lost. Those whom God justifies will be saved from the wrath of God (Romans 5:8-9).

Justification is furthered by sacraments and good works [1212, 1392, 2010] - Roman Catholicism
Justification is the imputation of the perfect righteousness of God (2 Corinthians 5:21). In Christ the believer has been made complete (Colossians 2:10).

Salvation is attained by cooperating with grace through faith, good works, and participation in the sacraments [183, 1129, 1815, 2002]. - Roman Catholicism
Salvation is attained by grace through faith apart from works (Ephesians 2:8-9). Good works are the result, not the cause, of salvation (Ephesians 2:10).

Mary, “the All-Holy,” lived a perfectly sinless life [411, 493]. - Roman Catholicism
Mary was a sinner; God alone is sinless (Luke 18:19, Romans 3:23, Revelation 15:4).

Mary was a virgin before, during, and after the birth of Christ [496-511]. - Roman Catholicism
Mary remained a virgin until after the birth of Jesus (Matthew 1:25). Later she had other children (Matthew 13:55-56, Psalm 69:8).

Each Sacrifice of the Mass appeases God’s wrath against sin [1371, 1414]. - Roman Catholicism
The once-for-all sacrifice of the cross fully appeased God’s wrath against sin. (Hebrews 10:12-18).

The Bishops, with the Pope, as their head, rule the universal church. [883, 894-896]. - Roman Catholicism
Christ, the head of the body is the Head of the Church. (Colossians 1:18).

The faithful receive the benefits of the cross in fullest measure through the Sacrifice of the Mass [1366, 1407]. - Roman Catholicism
Believers receive the benefits of the cross in fullest measure in Christ through faith (Ephesians 1:3-14).

God has exalted Mary in heavenly glory as Queen of Heaven and Earth [966]. She is to be praised with special devotion [971, 2675]. - Roman Catholicism
The name of the Lord is to be praised, for He alone is exalted above heaven and earth (Psalm 148:13). God commands, “You shall have no other gods before Me.” (Exodus 20:3).

Mary is the co-mediator to whom we can entrust all our cares and petitions 9 968-970, 2677] - Roman Catholicism
Christ Jesus is the one mediator to whom we can entrust all our cares and petitions (1 Timothy 2:5, John 14:13-14, 1 Peter 5:7).

Mary is the co-redeemer, for she participate with Christ in the painful act of redemption [618, 964, 968, 970]. - Roman Catholicism
Christ alone is the Redeemer, for He alone suffered and died for sin (1 Peter 1:18-19).

The sacrifice of the cross is perpetuated in the Sacrifice of the Mass [1323, 1382] - Roman Catholicism
The Sacrifice of the cross is finished (John 19:30).

Indulgences dispensed by the Church for acts of piety release sinners from temporal punishment [1471-1473]. - Roman Catholicism
Jesus releases believers from their sins by His blood. (Revelation 1:5).

The Magisterium has the right to define truth found only obscurely or implicitly in revelation. [66, 88, 2035, 2051]. - Roman Catholicism
No one has the right to go beyond what is written in Scripture (1 Corinthians 4:6, Proverbs 30:5-6).

Scripture and Tradition together are the Church’s supreme role of faith [80, 82]. - Roman Catholicism
Scripture is the church’s rule of faith (Mark 7:7-13, 2 Timothy 3:16-17).

 

[KitSileya]

Thank you for your answers,** I Thirst** and JM3. I figured there was a choice here (our parish priest is very, very exact about the liturgy - no liturgical abuses in our parish ::cough::anymore::cough: and since he has taken us back to a more dignified and historic celebration of the Mass, I figured this had more tradition behind it.