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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

The Phrasing of the Sanctus

Fr. David Friel · February 7, 2016

E DISCUSS the Propers of the Mass often on these pages. Today’s first reading in the Ordinary Form, though, draws our special attention to part of the ordinary of the Mass: the Sanctus.

The reading is from Isaiah, chapter 6, wherein we read about Isaiah’s call to become a prophet. The story is recounted in terms of a vision that Isaiah experiences, which places God upon “a high and lofty throne.” In the midst of this sight, the Seraphim begin crying out to one another: “Holy, holy, holy Lord God of hosts!” This vision from the 8th century before Christ has been part of Jewish and Catholic worship ever since.

The grammar of this sentence is important, and it is one of the 2011 Roman Missal’s numerous improvements over the former Sacramentary. The Roman Missal gives this for the text of the Sanctus:

Holy, holy, holy Lord God of hosts.

Formerly, the Sacramentary had given the text as follows:

Holy, holy, holy Lord, God of power and might.

Leaving aside the imprecision of the translation, “God of power and might,” the more important correction in this text concerns the comma. Take note that there is no comma between “Lord” and “God of hosts.” This is not by accident. The Hebrew original is: Kadosh Kadosh Kadosh Adonai Tz’vaot. While the Hebrew language does not include punctuation such as commas, it is clear from context that the words Adonai Tz’vaot constitute a single title for God.

The comma between “Lord” and “God” in the Sacramentary, therefore, changes the sense of what is being prayed in the Hebrew original. On the rendering of the Sacramentary, “holy” is reduced to a mere adjective, describing “Lord.”

In the new missal, however, “Lord God of hosts” is understood as a unit, a single appellation for the Mighty One. The word “holy,” then, can also be understood not just as an adjective, but also as a sort of proclamation of God’s intrinsic otherness. It is a statement that the Lord God of hosts is sacred, sacred, sacred.

This understanding is also reflected in the NABRE Scripture translation: “Holy, holy, holy is the LORD of hosts.” The inclusion of the verb to be brings out more fully the proclamational nature of the triple “holy” and the sense of “LORD God of hosts” as a single unit.

Attention should be given to the grammar of this statement by any composer who sets out to write music for the Sanctus. The musical phrasing should treat “Holy, holy, holy” as a unit distinct from “Lord God of hosts.” The same attention should be paid by singers, who should take the grammar of this sentence into consideration for proper phrasing and breathing.

This was not done in many of the published Mass settings that were quickly (and often clumsily) reworked to fit the 2011 re-translation of the Missal. Music directors, therefore, should be careful to consider this point when evaluating which setting of the Sanctus to sing.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles, Featured Tagged With: ICEL New Translation of the Roman Missal, Propers, Roman Missal Third Edition Last Updated: December 6, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “21 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 21 September 2025) discusses some theological items—supported by certain verses in ancient Catholic hymns—and ends by explaining why certain folks become delirious with jealousy when they observe feats by Monsignor Ronald Knox.
    —Jeff Ostrowski
    Cheap! Cheap! Cheap!
    It’s always amusing to see old diocesan newspapers—in huge capital letters—advertising the Cheapest Catholic Paper in the United States. The correspondent who sent this to me added: “I can think of certain composers, published by large companies in our own day, who could truthfully brag about the most tawdry compositions in the world!” I wonder what she could have meant by such a cryptic comment…
    —Jeff Ostrowski
    PDF Download • Dom Murray Harmonies
    Along with so many others, I have deep respect for Dom Gregory Gregory Murray, who produced this clever harmonization (PDF) of “O SANCTISSIMA.” It’s always amazed me that Dom Gregory—a truly inspired composer—was so confused when it came to GREGORIAN CHANT. Throughout his life, he published contradictory statements, veering back-and-forth like a weather vane. Toward the end of his life, he declared: “I see clearly that the need for reform in liturgical music arose, not in the 18th and 19th centuries, but a thousand years earlier—in the 8th and 9th centuries, or even before that. The abuses began, not with Mozart and Haydn, but with those over-enthusiastic medieval musicians who developed the elaborate and flamboyant Gregorian Chant.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

“It is also customary in many lands that a brief but meaningful hymn be sung between the Gospel and the sermon. (I note in passing that this custom also preserves the original and primary function of the medieval congregational hymn, which was to frame the sermon.)”

— Professor László Dobszay (2003)

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