Entry (liturgy)
The entrance, also Introitus ( Latin for 'entrance, entrance, entrance, beginning') Incessus (Latin incessus 'stepping in , walking in') or Access (Latin accessus 'approaching, approaching') forms the beginning of the liturgy of many forms of worship as part of the opening , especially Holy Mass and the main worship services of other denominations .
When moving in, the liturgy and the liturgical services (regionally also referred to as "offic") enter the worship room; depending on the rite , other liturgical acts such as kissing the altar or incensing the altar are performed . In addition, an entrance chant is usually sung, which in its traditional form is also called an introitus .
In the Byzantine divine liturgy , two processions within the divine service are referred to as “small” and “large entry”.
Roman rite
The entry usually marks the beginning of the service, followed by the sign of the cross .
Like all parts of the liturgy, the entry has not only a functional, but also a symbolic meaning: It recalls the entry of Jesus Christ into Jerusalem and among his people; he makes present the first, earthly coming of the Lord, anticipates his return in glory ( parousia ) and celebrates his present coming in the Holy Spirit . At the same time, like all processions , the entry procession is a symbol for the people of God on their way.
Because of this symbolism, the entry is designed with graduated solemnity, depending on the liturgical character of the day and the celebration of Mass. In top form, Christ is symbolized not only by the celebrant moving in, but also by the lecture cross , gospels , at Easter by the Easter candle , at Christmas by the child carried in some places for the crib . The candlesticks and incense that were carried along underline this symbolism.
The entry usually consists of a procession through the church, often from the main portal through the central aisle to the chancel. This form is called the large entrance , while the small entrance leads from the sacristy to the chancel via a shorter route. Lecture cross, incense and candlesticks can also be used for a small entry.
The faithful stand up to move in, and the choir or congregation sing an opening song - if necessary after an organ prelude; In the chorale office the Schola sings the introit . The celebrant and liturgical services enter the worship room and kneel in front of the holy of holies or bow in front of the altar . The celebrant kisses the altar and, if incense is used, the incense of the altar and the altar cross .
Special forms
During the holy week there are special forms of entry: On Palm Sunday , the palm procession is also the entry into the church for mass, in which the congregation also takes part. The procession ends and the liturgy begins in the church at the same time as the daily prayer of the mass, spoken or sung by the celebrant. On Easter vigil , after the consecration of the Easter fire, all those taking part in the service also move into the dark church behind the Easter candle ; the proprium of the Eucharistic celebration on Easter vigil has no introit. On Good Friday , the entry of priests and liturgical services to celebrate the passion and death of Christ takes place in silence, without cross, candles and incense, and the prostration of the liturgists follows ; the ministries and the congregation kneel down . The oration and the biblical readings follow , there is no kiss on the altar and no greeting of the congregation.
Liturgical regulations up to the liturgical reform in 1970 and in the extraordinary form of the Roman rite
The rubrics valid until the reform of the liturgy by the Second Vatican Council , which are still valid in the extraordinary form of the Roman rite, provide for the entry of the priest to the altar with regard to the silent mass :
The priest, dressed in the parament and his head covered with the biretta , pays homage to the crucifix in the sacristy by bowing his head and goes to the altar, oculis demissis, incessu gravi, erecto corpore (“lowered gaze, with weighty stride and upright body ”). In his left hand he carries in the chest with the chalice veil covered chalice , the right hand is on the cup and fixes the Burse . Accompanied the priest from the altar , which is before him ( ministro praecedente ) and possibly the missal bears or other necessary things.
On reaching the celebratory altar, the priest takes off the biret and hands it to the acolyte, and both worship the altar with a bow of the head or, if the tabernacle is there, with a squat. The priest places the chalice on the left side of the altar. Then he takes the corporal from the burse, spreads it out in the middle of the altar and places the chalice on it. Now he goes to the epistle page and opens the missal there. With a reverence in front of the altar cross, the priest then descends the altar steps again and, facing the altar, prays the step prayer with the altar server .
In high mass acolytes with candlesticks walk in front of the priest and the Levites . The chalice is ready on the sideboard , the missal is already open on the altar. The priests and Levites walk in with their hands clasped in front of their chests, their heads covered with the biretta. When they reach the altar they stop at the lowest step, put down the biretta, bow or squat and begin the step prayer.
Until 1970, if the procession passed an altar at the moment of elevation , at which a Holy Mass was being celebrated, the priest and acolyte knelt down until the end of the elevation, the priest removed the biretta.
Protestant service
In the Protestant churches , the practice in individual regional churches or also regionally or locally varies:
- In some places the participants are already seated in their places in the chancel at the beginning of the service.
- According to a different custom, the liturgists , sometimes all those involved or the community elders , move into the church to play the organ or peal bells . A cross or the Bible can be carried forward.
- Especially in the case of special church services such as baptism , confirmation , marriage , ordination , church commissioning or blessing services , the recipients of the blessing often move in with the liturgy.
Byzantine rite
In the Byzantine liturgy , the entry does not start at the beginning of the divine service, but processions take place twice within the Divine Liturgy , which in ancient Greek are called εἴσοδος eísodos "entry":
- With the “small entry” ( μικρmesse εἴσοδος mikrá eísodos ) the reading service begins after the introductory rites of the pre-mass . The clergy moves in solemn procession with the Gospel book , which was on the altar, through the northern (i.e. the left) door of the iconostasis through the church and through the middle door, the “king's door”, back into the chancel. During the procession, the hymn Trisagion is sung last after entering the chancel .
- The "big entry" ( μεγάλη εἴσοδος megálē eísodos ) opens the sacrificial mass . The offerings of bread and wine are made during the chanting of the cherubim hymn ( cherubicon ) from the próthesis ( πρόθεσις "exhibition or display"), the arming table on the north side of the chancel, through the northern door of the iconostasis in procession through the church and through the king's door transferred to the altar. The great entry is followed by a greeting of peace and a profession of faith, followed by prayer .
literature
- General Introduction to the Roman Missal , nos. 25–26; 82-85, online resource.
Individual evidence
- ^ Rupert Berger : Der christliche Gottesdienst, in: Hans Munsch (Hrsg.): Musik im Gottesdienst, Vol. 1, 5th edition, 1994, ConBrio Verlagsgesellschaft Regensburg p. 117 f.
- ^ Ritus servandus in celebratione Missae. In: Missale Romanum Editio XXIX post typicam . Ratisbonae n.d. [1953], p. (33).
- ↑ LMU Munich, Chair for Practical Theology II: Religious Education , accessed on January 21, 2015.
- ^ Josef Andreas Jungmann SJ: Missarum Sollemnia. A genetic explanation of the Roman mass. Volume 1, Herder Verlag, Vienna, Freiburg, Basel, 5th edition 1962, pp. 55f.