26/6/04

Dear Sir,

What is the correct procedure on ringing the sanctuary bell during Mass.
yours in faith,

Gordon.

REPLIES

27/6/04 from Terry Delaney

The Sanctuary Bell is rung three times at the Sanctus at the beginning the The Canon of the Mass and three times during the prayer consecration of each element and normally at the end of the prayer of consecration when the sacrament is elevated to the faithful and then finally to summon the faithful to receive at the administration.

some churches very often just ring once at the sanctus ..

Very often the choir master prefers just one ring if it interferes with his choral setting of the Mass

Kind regards

Terry Delaney
a lone server in Suffolk!

27/6/04 

There are 2 other times when the Sanctus bell is rung during the Mass. These are on Maundy Thursday and Holy Saturday when it is rung at the start of the Gloria in excelsis (regardless of the choirmaster!)
Often the external bell ( the sacring bell) is sounded as described by Terry Delaney during the Canon of the Mass. This allows the housebound and others to know that the Sacrifice is about to be offered. This is important when people need to be reminded of the Church Militant here on Earth.

29/6/04 Fr. Giles Pinnock

In my experience, there are two conventions:

One is to ring the bell at the epiclesis (calling down of the Holy Spirit 
on the gifts), at each elevation and at the presentation of the Host (This 
is the Lamb of God ...), calling the attention of the Faithful to crucial 
moments within the Rite, and harking back to when the Mass was in Latin 
rather than the vernacular.

The other is not to ring the bell at the epiclesis, but then ring it at the 
elevations and again just as the celebrant is about to consume 
the Precious Blood. I don't know the origin of this pattern, but it is common.

Fr Giles Pinnock

29/6/04 Ben Heffer

I believe that the correct procedure is for the bell to be rung once at the epiclesis (when the priest stretches out his hands over the gifts of bread and wine invoking the Holy Spirit), and three times at the elevation of the Host and the cup. It is rung again at the Ecce Agnus Dei (behold the lamb of God) when the priest shows the sacrament to the faithful.

Is it not possible that the other methods described in this forum are as a result of the use of the order of mass from the BCP?
For example, I can't find the words of the epiclesis in the BCP, so maybe the bell was rung at the Sanctus instead. Similarly, there is no Ecce Agnus Dei in the BCP (in fact earlier rubrics forbade the sacrament to be lifted up), so maybe, the bell was rung when the priest received communion instead.

Ben Heffer

30/6/04 Richard Hawker

There are several different interpretations on when it is correct to ring the bell during Mass. It must bee borne in mind that the purpose of the bell is as a warning or signal to the congregation, in order to draw them from their own meditations and devotions , and to concentrate on what is happening at the Altar. Due to the Canon of the Mass being silent in the Western Rites, this was necessary.
Modern Roman practice dictates that the bell should be rung ONCE each at the epiclesis, and the at the elevations of the Host and the Chalice, and at NO OTHER TIME!!
However, the Tridentine Rite (and therefore the English Missal) dictated that it should be rung three times at the Sanctus (once for each Sanctus), once at the epiclesis, three times at both elevations (once when the Priest genuflects, once when he elevates, and once when he genuflects again- yes, that was how is was done!). and then at the Ecce Agnus Dei, once each for each of the people's Domine non sum dignus (Lord I am not worthy...). This last one was a signal that the people should approach the Altar to receive Communion, and when the Rite changed, and the Priest received immediatley before the people, the ring was changed to when the Priest received from the Chalice, again, so that the people would know when to come up. But this ring seldom means anything at a sung Mass, when Eucharistic Ministers receive, and servers, so the congregation does not approach for a little while after the bell, but that is its origin.
To answer Mr. Heffer's questions: The epiclesis occurs by universal custom in the prayer book rite at: "Hear us, 0 merciful Father, we most humbly beseech thee; and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood" So the bell is rung before the words "hear us..."
But it should be borne in mind, that if one is doing the BCP properly, the Priest should stand at the North end of the Holy Table, and the whole service should be read in a loud voice, so there was no need for bells during the Liturgy (I recently discovered that hymns were only allowed by act of Parliament, at the beginning and end of the service- not during, as late as the late 19th, early 20th century!- so if hymns weren't allowed, Sanctus bells most certainly weren't!)
I would also hasten to point out that there is no liturgical precedent for ringing the bell at the end of the Canon, as this is often off putting if the Priest is singing, and drowns him out if he is saying "through Him, with Him..."
Right- there's my essay on the subject! Hope its of use!
Pax
Yours in Christ, 
Richard Hawker 
Sacristan of St. Peter's, Highfields, 
Parish of the Presentation of Christ in the Temple, 
Leicester
    

30/6/04 Fr. Giles Pinnock

I believe that Ben has it right about the alternative patterns of sanctuary bell ringing.

Attached as many are to the language of the BCP, we shouldn't forget that its liturgy was as much politically as theologically driven. The intention was to place the BCP rite for Holy Communion as far as possible from the Rite of the rest of the Western Church - an essentially secular political statement about rejecting the power of Rome.

As a result, the BCP rite for Holy Communion is at best badly flawed theologically. With particular reference to the moments at which the sanctuary bell is rung, the lack of the Epiclesis means that the Holy Spirit is not explicitly invoked in the consecration of the Gifts, and the omission of the Agnus Dei is an implicit denial of the Real Presence of Christ in the Sacrament.

This is a good example of something liturgical that some may argue to be insignificant or unnecessary or just old fashioned - such as the ringing of the sanctuary bell at particular moments in the liturgy - that is in fact deeply significant and important.

Fr Giles Pinnock SSC

11/9/04 Tom

Here at St Botolphs we ring the bell (as in modern Roman useage) once each for epiclesis, elevation of Host and Chalice. 
However, we also ring the bell three times at the END of the Eucharistic Prayer (after the conclusion of "through Him, with Him and in Him.") This is to signify the belief of modern Anglican theology (as well as Eastern Orthodoxy) that the Eucharistic Canon as a whole consecrates the elements, not simply the words of institution, important as they are.
We also ring (again as in modern Roman practice) once as the Priest communicates the Precious Blood.
Good to see ur keepin an eye on all thing liturgical Richard- but the question is, wot did i do with the Sanctus Bell in Lourdes? Next time i may do the Anglican Use to shock them :P
*Tom*
Server- St. Botolph's Lincoln

28/4/06 - Peter

Forgive me for intruding but what bell or bells are used as sanctus bells and where do Churches acquire them?

Peter

29/4/06 - R.T.

If you wish to pay exorbitant prices then you can buy sanctus bells at any main British church suppliers of new or secondhand goods, but some super bargains can usually be found on Ebay. They can be single, triple or quadruple bells, or even a gong!

R.T.

29/4/06 - Peter

Thanks R.T.
A google search led me to St Jude Religious Store Online which had a selection of new small sanctus bells. Can you identify any which might sell used bells? I wonder how to obtain a small sanctus bell that is no longer wanted by a church!? I am building a collection of bells with specific uses, old and new. I am obviously now able to obtain a new example. It is the 'old' that presents the challenge. I will be pleased to hear from anyone able to help.

Peter

29/4/06 - Peter

I have a small bell which has an inscription: Agnus x Pelicanus Leo x Aquila
Would someone be kind enough to explain the significance of these words in their religious context?

Peter

30/4/06 - R.T.

Agnus = Lamb (of God); Pelicanus = Pelican, often represented as tearing at its breast to feed its young with drops of blood (showing Christ's Sacrifice); Leo = Lion (of Juda); Aquila = Eagle (of Saint John - flying into the Heavens closest to God).

Try Graham Kirkland's website for old bells.

R.T.

30/4/06 - Peter

Thanks again. Why might these words have been brought together on the bell? Is there a collective significance?

Thank you so much for drawing my attention to Graham Kirkland's website. There are some interesting items which I will go and see.

Peter

30/4/06 - R.T.

Try also the websites of: www.churchantiques.com, for lots of secondhand items and also www.luzarvestments.co.uk. 

R.T.

22/5/06  - Kevin

Kevin, Scotland

Does anyone know the proper use of the bell in the Scottish rite? Anglo-catholic parishes are few and far between in the Scottish Episcopal Church, and it is therefore difficult to find out the information I am looking for. Can anyone be of help?

25/5/06  - Fr. Len Black SSC

The use of bells at Mass in the Scottish Episcopal Church still happens in Anglo-Catholic parishes. The general usage would still be that bells rung 3 times at the Sanctus, before the beginning of the Words of Institution, 3 times each at the elevation of the Host and the Chalice (at which time the main church bell is also rung 3 times), and to call the people to the altar to receive Holy Communion. They would not normally be rung at the Epiclesis, even in its extended form in the Scottish Liturgy, coming after the Words of Institution.

This is certainly what happens here in St Michael and All Angels, Inverness!

Fr Len Black SSC

26/5/06  - Kevin

Father Black, can you tell me: are the Sacred Host and Precious Blood also censed at the elevations or does this happen later at Through Jesus Christ Our Lord... Many thanks for your help.

Kevin
Sub-Sacristan, S. John the Evangelist

28/6/06  - Peter

Just following on from an earlier post. I did obtain an old set of sanctus bells. Last week I picked up a new set which were made for me by the Whitechapel Bell Foundry in London. They make the most beautiful sound of any bells I have ever heard. Whitechapel have been making bells since 1570 and the quality of their bells is quite magnificent. They have called them 'The Sacring' I have posted a blog which tells the story of the day I collected the Sacring Bell. If anyone is interested here is the website:

www.thesacringbell.blogspot.com

Peter

18/7/06 - Peter Hillyar-Russ

Dare I quote from Adrian Fortescue’s “The Mass – A study of the Roman Liturgy” (Longmang’s, 1912). He points out that practice differed from place to place in the mediaeval period, and then gives the rule from the Missal (the Missale Romanum – which governed RC worship from about 1600 till about 1965 – and from which most catholic practice in the C of E was copied). “(The server) rings a little bell with his right hand thrice at each elevation, or continuously until the priest lays the host on the corporal, and in the same way again at the elevation of the chalice.” The ringing of the bell at the Sanctus, Fortescue says, was unknown in the middle ages, but was required by the rubrics of the Missale. Fortescue continues:- These two ringings (at the sanctus and the elevations) are the only ones demanded by the rubrics. An indefinite number of others have grown up. …. There is no authority for any of these. Moreover at High Mass no bell at all is required, though its use is tolerated. At Rome itself there is no bell at High Mass.

7/9/06 - Sue

While I have your attention would anyone know where I could obtain a second hand silver or
glass holy water vat with sprinkler, preferably silver (for weddings in particular). We have a
brass one. Cost is obviously an issue. Hope you can help
Regards
Sue

7/10/06 - Fr. Michael

Having moved to Western Rite Orthodoxy (Russian Orthodox) a couple of changes became necessary in the sacring. There are three possible rites in the Saint Colman Prayer Book - the "English Rite" (1549/1928 adaption as per the Holy Synod of Russia instructions of 1907) the "Sarum" (ditto) and the Rite of Saint Gregory (pre-Trent Roman as per the Holy Synod instructions of 1870/Our Lady of Mount Royal Monastery Use).
The problem arises out of the addition to all three of the Epiclesis from the Gothic Missal (Throne of Peter Collect) after the Institution. This is where the Orthodox regard as the Consecration point. Hence we instituted three rings at the end of the Epiclesis. Earlier, there are two rings at each of the words of Institution - and finally one at the
"behold the Lamb of God". 

Incidentally, we found a silver bowl which when struck emits a marvellous, clear tone for use in the chapel services.

Fr. Michael
Saint Petroc Monastery 

17/10/06 - Fr. Graham Colby

For the Tridentine Roman rite the rules, such as they were, were given in such manuals as Fortescue/O'Connell and Ritual Notes, though I don't think the latter was ever updated to conform with Bl Pope John's reforms. Likewise, sadly, there was never another edition of "The English Missal" - a book I still hold very dear - after 1958. To a considerable extent bell-ringing was always regulated by custom.

Pre-Vatican II rubricists used to insist that the bell used on the sanctuary should be a single bell with a single tongue (as on the High Altar at Westminster Cathedral today) and that "carrillons" didn't fill the bill. Gongs, however, were absolutely beyond the pale! If you used a gong it was almost a mortal sin! (It certainly was an interesting exercise for a small acolyte to heave a massive dome of brass, along with its hammer, up the sanctuary steps in order to raise the chasuble while sounding the bell at the consecration!) (Some authors, however, tried to make a distinction between a "gong" - "ordinary" gong? - and an "Indian" gong! I leave it up to you!) 

The bell used to be excluded altogether from Papal Masses, but not any more - in fact it now sounds like a fairly high-pitched gong. I confess I can never recall exactly when the bell is sounded in Rome. 

Bells are easy to come by but can be very expensive. If you want a 3 or 4 bell carrillon you might try Autom - they've had some very cheap ones, though I don't know how they sound. Some are very melodious, but you might choose to opt for a simple single ones.

I would warn anyone looking for a carrillon on ebay that there are people trying to make a profit on there from selling cheaply acquired bells etc from Autom. 

Fr Graham Colby

19/12/07

When I lived in Eastern France in the mid-nineties, I enquired of the Priest in Besancon as to the significance of Agnus + Pelicanus + Leo + Aquila and was given the following explanation:

Agnus (the lamb) = Christ the young (i.e. at his most young and lowly)

Pelicanus (the pelican) = Christ when he was picking (or "pecking" - there could be a translation difficulty here!) his apostles

Leo (the lion) = Christ when he was at his mightiest and was considered "King" (analogy here is with King of the Jungle!)

Aquila (the eagle) = Christ after he had ascended into Heaven and was peering down on us all much as an eagle does while soaring in the skies.

Personally, I have always accepted and been happy with this explanation as it fits in perfectly with everything I was taught as a Christian.

John Carey - 30/12/07

I include the following for what, if anything, it might be worth.

In heraldry the pelican is often seen as "vulning" which is pecking at its breast for blood with which to feed their young. It would seem perhaps that this is allegorical and represents the shedding of our Lord's blood to spiritually feed mankind.

John Carey

James - 7/8/08

Hello, I have visited the internet site www.churchantiques.com and www.luzarvestment one. This last sounds very expensive and only for very rich people : it's a shame. I have discovered during my trip on internet a new one www.chasuble.fr with nice things and faire prices. I have asked for a price for a chasuble...'am waiting for an answer now! James