Credo

The Credo in Unum Deum (I believe in one God), which usually follows at this point in the Mass, is not set to music by either Vierne or Langlais. Liturgically, when not sung, this would have been said by the congregation.

The Sanctus is an acclamation which follows the Sursam Corda and divides the Eucharistic preparation. It is the oldest part of the Ordinary, evolving between the third and the fifth centuries. It forms a conclusion to the first part of the Eucharistic rites and, in the early years, until around the year 800, was sung by priest and people alike. The text has its origins in Isaiah (6:3) in the context of celestial praises of cherubim and seraphim. In the same context the words of the Sanctus are also subsumed into the text of the Te Deum, the first of the canticles of praise sung at Matins. In the Eastern Orthodox Church the Sanctus is adapted in the Greek as a Trisagion – a thrice holy petition (Holy God, Holy and Mighty, Holy and Immortal – have mercy upon us). As with the Kyrie, at the second Council of Orange in 529, the words of the Sanctus were also prescribed for use at Vespers. Liturgically the words of the Benedictus follow straight on from the Sanctus with no break.

Sanctus

Sanctus, sanctus, sanctus, Dominus Deus sabaoth. Pleni sunt cæli et terra gloria Tua, Hosanna in Excelsis.

Holy, holy, holy, Lord God of hosts. Heaven and Earth are full of Thy glory, Hosanna in the Highest.

Benedictus

Benedictus qui venit in nomine Domini. Hosanna in Excelsis.

Blessed is he who comes in the name of the Lord. Hosanna in the Highest.

The Agnus Dei was introduced into the mass by Pope Sergius I (whose pontificate was from 687-701). Originally it was added as a con fractorium, or a chant to be repeated many times during the preparation of the bread and wine, antiphonally between priest and people. From the twelfth century it was permitted to be said only three times, with ‘dona nobis pacem’ as the final petition – this phrase having the same number of syllables as ‘miserere nobis’. The text itself is from John (1:29) and the specific association of the sacrificial lamb with Christ in the context of the Eucharist was a practice which began in Syria and spread to the wider Church. The direct address to Christ occurs only three times in the Ordinary: the middle of the Kyrie, the Christological (second) section of the Gloria and here, throughout the Agnus Dei.

Agnus Dei

Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, dona nobis pacem.

O Lamb of God, that takest away the sins of the world, have mercy upon us. O Lamb of God, that takest away the sins of the world, have mercy upon us. O Lamb of God, that takest away the sins of the world, grant us Thy peace.

* English Translations from the Book of Common Prayer, 1549, Thomas Cranmer.