Ringing order

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The ringing order describes the ringing of bells in a church , i.e. which church bells sound together or individually on which occasion. As a rule, the parish gives itself a ringing order. To do this, she can call in a bell expert or representative.

Prayer and remembrance rings

The ringing of prayer during the day is due to the prayers of the hours of the monasteries . Today, except in living monasteries, the bell only rings three times a day; in the morning ( Laudes ), at noon ( Sext / Mittagshore) and in the evening ( Vespers ).

The ringing at the time of day is common to both Catholics and Protestants. Catholics traditionally say a prayer for the worship of the Incarnation of God when the bell rings , which is called " The Angel of the Lord " (Latin: Angelus Domini ) after its initial words , after which the ringing is also called Angelus ringing .

"Angelus Domini"

The angelus bell (also aveläuten ) is a prayer bell of the Catholic churches, which is performed in the morning, at noon and in the evening. The short ringing of the Angelus in the evening, called the Lord's Prayer , admonishes the Lord's Prayer for the dead of the day or week. This Catholic custom can often be found in parishes in Switzerland, Austria and southern Germany, for example at Munich Cathedral .

Bedtime bells

The Protestant churches practice heralding (the Lord's Prayer). The so-called prayer bell (or Our Father's bell ) can be rung or struck with a hammer. In the latter case, this can be done with seven (cf. seven petitions of the Our Father ) or nine (seven petitions plus opening and doxology ). The way in which the bell is rung, as well as the times at which the bell is rung, varies greatly from region to region. In some places it is customary to choose different bells for the individual prayer times. With the ringing on Saturday evening, Sunday is ushered in. In some congregations, the prayer time on Good Friday and Holy Saturday or every Sunday does not apply .

Holy week chime cycle

In the Evangelical Church, the chime cycle of Holy Week includes chiming in memory of the Easter triduum , with the emphasis on chimes on Thursday evenings and Friday, as this is carried out as a pure memorial chime and is not associated with a worship service.

In some places on Thursday evening the ringing of remembrance takes place (also called "fear ringing", "Ölbergläuten", "Golgotaläuten", "Gethsemaniläuten") to remember the prayer and the agony of Christ on the Mount of Olives. This custom can be found mainly in rural regions and traditional communities as well as in southern Germany, in Switzerland and also in Austria.

A large, clay-deep bell, the death knell or - if available - the Dominica or “Herrenglocke” (“Sunday bell ”) rings the bell .

The Evangelical Church in Württemberg suggests the following:

“The Thursday evening ringing in memory of Jesus' prayer fight in Gethsemane [occurs through] the cross bell, which is rung immediately after the prayer bell when night falls. Dominika can also take the place of the cross bell. "

Depending on the region and the requirements of the regional church or the diocese , the bells to commemorate the suffering and death of Jesus will sound a maximum of three times on Good Friday .

  • 9 o'clock: Crucifixion ("crucifixion bells")
  • 11 am: Suffering of Jesus ("Sacred Heart of Jesus ringing")
  • 3 p.m .: Jesus' death hour ("divorce bells", "divorce bells", "divorce bells")
  • 4 p.m .: Descent from the Cross
The 11 o'clock or 3 o'clock ringing can be done as a reminder of the salvation event on Good Friday. When the bells are small (up to four bells), the full bell sounds, with larger rings a partial motif. This type of ringing is more common in southern Germany as well as in Austria and Switzerland.

In some places in Germany, Austria and Switzerland, the 3 p.m. bell has continued to this day. Often there is no ringing until Easter Sunday. The eleven o'clock ringing and the four o'clock ringing are rare today. Here the bells found with the names Christ bell or Dominica , Cross bell or arbitration bell use. In Tyrol it is at 3 p.m. to ring the largest existing bell.

In the Catholic Church, for the glory of the mass of the Last Supper, the bell rings for the last time on Maundy Thursday , after which there is no ringing until the glory of the celebration of Easter vigil. According to folk legend, the bells fly to Rome in the meantime to receive the Pope's Easter blessing. Instead of ringing the bells, ratchets or patties are traditionally used on Good Friday and Holy Saturday .

Bell for church service

Ring in

The ringing in the previous day (Vesper bell, celebration Abendläuten ) goes for Sundays and high festivals. This custom goes back to the ringing of the first Vespers . Therefore, the ringing usually takes place in the early evening. But there are also parishes that ring in Sunday on Saturday at 12 noon.

Forerunners

The ringing precedes the actual main ringing before the service begins. Depending on the location, the time and number of bells may vary. The church season, the rank of the day or the form of worship can play a role.

Main or convergence

The main ringing or ringing together is usually the last bell before the service begins and usually happens with a larger group of bells or the full bell. Here, too, the church season, the rank of the day or the form of worship can play a role.

Ring out

Some congregations practice ringing the church service after the organ replay.

Ringing the bell during services

Change / words of institution

Bell with striking mechanism (Three Kings Bell, Cologne Cathedral)

In every Catholic parish church there are the altar bells or the altar gong, which are rung by altar servers or struck with a mallet during the ordination words .

However, the inclusion of a certain bell from the peal is regionally different. The respective bell can either be rung swinging or struck by a striking mechanism. In the latter case, this is usually done by two strikes, each with three strikes in quick succession. A differentiation within a ringing order between striking the bell and vibrating ringing can, for example, distinguish Sundays from holidays, whereby the vibrating ringing would be assigned to the latter.

In Protestant congregations (not in Protestant-Reformed Switzerland) the chime of change finds its equivalent in the Lord's Prayer, which includes the words of institution at church services with Holy Communion and usually extends into the subsequent Agnus Dei . Striking the bell in question is also common. In this regard, it may be significant that, especially after the war, the Protestant churches attached great importance to re-establishing their ringing regulations and nowhere even thought of giving up the deeply rooted in tradition of the Our Father.

In Austria many bells are equipped with a clapper . Here, too, the bell is switched on during the Sanctus , if not done earlier, as the bells are often pulled very high (the clapper is held by the clapper during this time). After the words of introduction (“Because this is my body…” and “This is my blood…”) the clapper is released from the anchorage and caught again after a few blows; after the second capture the bell is switched off again. This way of ringing enables the bell to ring at precise times, which would not be possible without the clapper.

Baptismal act

During the baptism act, the special baptism bell can be rung. The bell expert Kurt Kramer says about the meaning of the christening ring:

“I [think] it is a shame that the baptismal bells that used to be common in many parishes - there is a baptismal bell hanging on almost every tower - has been forgotten. When a person is accepted into the community of Christians, it is always worth a welcome ring and a prayer. "

- Kurt Kramer : 2007

The banners of the christening bells usually have baptism as their content, e.g. B .:

"Repent and be baptized in the name of Jesus Christ."

- Acts 2.38  LUT

"Let the children come to me!"

- Mark 10.14  LUT

burial

For escort and / or burial in the cemetery - if the cemetery is far away, a commemorative ringing can occur at a fixed time - in most cases the existing death / death bell or the lowest / largest bell is rung for a few minutes.

Regional ringing techniques and occasions

Due to the destruction of the bells in World War II and due to the automation by chime motors, many historical ringer customs have been lost. The most important ringer traditions and techniques are presented below:

  • Beers:
    • Biting takes place in three different techniques, which are combined or used alternately:
      • Striking several bells, constant in melody, rhythm and tempo.
      • Striking several bells in artful, frequently changing rhythms, melodies, tempos, e.g. T. with triplets and doublings (beers in the narrower sense)
      • Pulling a bell (which determines the tempo and changes depending on the occasion), at which the remaining bell [s] are knocked in, that is, struck in different rhythms; most solemn form
  • Fasting chimes:
    • In some regions of Switzerland it is customary to ring in Lent on Ash Wednesday at midnight. The largest existing bell is used for this purpose.
  • Kleppen:
    • The Kleppen (also: Glemmen, Halbzuglöuten, Zinken ) striking a small bell on one side against its clapper (only possible with a rope pull); special signal effect depending on the number of strokes.
  • Lookup:
    • The follow-up is a ringing of the largest bell involved after the main ring, for about half a minute and separated from it by a pause of 5 to 10 seconds. Instead of ringing afterwards, this bell can be struck 3 × 3 times, for example on Good Friday, Day of Repentance or at Passion devotions.
  • Ovarian peal:
    • On the Heuberg, the bells of all Evangelical Churches in Meßstetten have been ringing for the Ave Maria prayer since the pre-Reformation period, called Ovemärgeläuten in the local dialect.
  • Arbitration bells:
    • The arbitration ringing (also: vagina ringing, distinctive ringing, death toll, Schiedamläuten ) means that when you become aware of a death with the difference bell - in Switzerland / Austria with the trains bell ( "lying on its last legs," see.) - is rung. This can be done either when the notification of death arrives, after the next call / angelus or at another fixed time. In Austria there is still a custom that the arbitration bell is rung three times when a man dies , twice when a woman dies and once when a child dies .
  • Sign:
    • When signing (also: opening credits), the main ringing is preceded by the ringing of a single bell. There is a pause of 5 to 10 seconds between the two. The opening credits indicate special features of a worship service: feast day, Lord's Supper (if it is not celebrated regularly), baptisms.
  • Clock bells
    • Pulling through all bells with the same pendulum frequency, so that the stroke sequence always remains the same; the largest bell sets the pace. In Germany, this type of ringing can only be proven in Billerbeck .
    • In Italian Friuli , all bells (mostly three-part and diatonic ) are rung in this way; for example in Colle di Arba.
  • The Big Frankfurt City Bell includes 50 bells from ten churches in Frankfurt am Main on Saturdays before church holidays and Christmas Eve.

Profane peal

  • Poor soul / stray ringers:
    • The army soul bell rings one hour after sunset. Widespread from Rome since 1609. This bell was used for orientation for those who have strayed too far from the city (city gates) and got lost.
  • Poor sinners ring:
    • The bell for poor sinners rang from the beginning of the tour of the condemned man to the place of execution until shortly before his execution.
  • Fire, storm and alarm rings:
    • Quickly striking the clapper on one side of the fire or alarm bell . In the Bern Minster , the two “fire bells” are struck alternately with increasing speed.
  • Fireballs:
    • On the Heuberg , following the little bell, all the other bells are struck wildly in confusion. The Linz Fire Extinguishing Ordinance of October 12, 1829, on the other hand, regulated an orderly ringing in the event of a fire: The population was alerted by striking the fire bell, whereby the number of times the bell tolled indicated the district concerned. In the event of a fire in the inner city 10, in the upper suburb 8, in the lower suburb and in Urfahr 6, in the outer suburb 4 and in the rural district 2, the city guard made attacks on the fire bell. The city residents were additionally warned by means of a fire flag (during the day) or a fire lantern (at night).
  • Market chimes:
  • Marian bells:
    • Every evening in summer at 10 p.m. and in winter at 9 p.m., the bronze “Marienglocke” rings in the tower of the Protestant church on Kirchplatz in Jever . It was cast in 1461 by the Bremen bell caster Gert Klinghe for the church in the neighboring East Frisian village of Eggelingen . After a feud in 1540, however, the bell was brought to Jever as “booty”. Since then she has been responsible for the evening ringing of the Virgin Mary, which was ordered in the time of Maria von Jever and is intended to indicate the end of the day and the beginning of the night's rest to the citizens of the city.
  • New year's bells or bells at the turn of the year:
    • The New Year ringing is widespread. The origin lies in the pagan custom of using noise to drive away evil demons, just as the New Year's Eve fireworks are supposed to do. The bell usually starts at midnight and lasts between 10 minutes and 1 hour. In Switzerland it is customary to ring out the old year before midnight (around 11:45 p.m.). For the ringing in and out, all the bells that are present usually sound, but less for the sake of festivity and more to produce the highest possible volume. The ringing of the old year can be done with the largest bell.
  • Sechseläuten in Switzerland:
    • The ringing of the bell at six o'clock signals the end of the working day. In Zurich there is a special festival at the beginning of Sechseläuten every spring.
  • The Campana dei Caduti or Maria Dolens in Rovereto ( Trentino , Italy ) rings every evening at 9:30 p.m. as a warning against war and peace. This is the fourth largest bell that can be rung in the world.

Clock strike

The chiming of the clock, a primarily profane sign, is traditionally often indicated with church bells, which also has to do with the fact that there are seldom bells in secular buildings; Outside of churches, clocks with a striking mechanism are most likely to be found in town halls and castles, only a few in schools or train stations. The clock is interpreted religiously under the idea that “our time is in God's hands”. Due to complaints about noise pollution, the clock on the new electric clockworks can be turned off at night or the volume reduced. In the meantime, however, cases are also known where the clock was turned on again at night by popular request. Basically, due to its secular origin, the chiming of the clock is judged differently from liturgical chimes, which in principle is protected by the right to freedom of religion.

See also

literature

  • Christoph Albrecht: Introduction to the liturgy. 5th edition. Vandenhoeck & Ruprecht, Göttingen 1995, ISBN 3-525-57194-1 .
  • Otto Bayer: Small campanology for the uninitiated. In: Dorothy L. Sayers: The Nine Tailors. 1934 (German: The Bell Strike. Translated by Otto Bayer, 1978; new edition Rowohlt, Reinbek 1998, ISBN 3-499-14547-2 , pp. 291-293).
  • Advisory committee for the German bell system (ed.): To praise his name - liturgy and bells. Butzon & Bercker, Kevelaer 2008, ISBN 978-3-7666-0974-8 .
  • Advisory committee for the German bell system (Hrsg.): Contributions to bell technology. 1986 to 1992. Karlsruhe 1992.
  • Konrad Bund: Bells and Music. With a functional scheme of the bells of the ringing of medieval and post-medieval German cathedral and collegiate churches and a tone structure comparison of fifteen Romanesque bells. In: Konrad Bund (inter alia): Yearbook for bell science. Vol. 9/10, MRV, Brühl 1998, pp. 121-156, ISSN  0938-6998 .
  • Alois Döring: Bell bees in the Rhineland. In: Office for Rhenish regional studies Bonn (ed.): Contributions to Rhenish folklore. Volume 4, Rheinland-Verlag, Cologne a. a., ISBN 3-7927-0905-8 .
  • Andreas Heinz: The meaning of the bell in the light of the medieval rite of the consecration of the bell. In: Alfred Haverkamp (Ed.): Information, communication and self-presentation in medieval communities. Oldenbourg, Munich 1998, ISBN 3-486-56260-6 , pp. 41-69.
  • Kurt Kramer : The bell. A cultural story. Publishing community Topos plus, Kevelaer 2007, ISBN 978-3-7867-8597-2 .
  • Wolfram Menschick: Liturgical and musical foundations for the order and disposition of the chime. In: Kurt Kramer: Bells in the past and present. Vol. 2, Badenia, Karlsruhe 1997, ISBN 3-7617-0341-4 , pp. 555-568.
  • Volker Müller: Advice on the ringing order in Protestant churches. In: Kurt Kramer: Bells in the past and present. Vol. 1, Badenia, Karlsruhe 1986, ISBN 3-7617-0238-8 , pp. 40-47.
  • Urs Naef-Jakob: Reformed Bells: Message - Development - Meaning. In: Federal Office for Culture FOC on Heritage Protection and Monument Preservation Section (Ed.): Bells - Lebendige Klangzeugen. Of témoins vivants and sunnies. Issue 5, UD Print, Lucerne 2008, pp. 66–70, ISSN  1660-6523 .
  • Karl-Ludwig Nies: The bells of the Munich women's cathedral. Sankt Michaelsbund, Munich 2004, ISBN 3-920821-48-3 .
  • Claus Peter: The German bell landscapes. Westphalia. Deutscher Kunstverlag, Munich 1989, ISBN 3-422-06048-0 .
  • Ivo Radakovich: Bells, chimes and chimes in South Tyrol. In: Konrad Bund (inter alia): Yearbook for bell science. Vol. 15/16, MRV, Brühl 2004, pp. 489-496, ISSN  0938-6998 .
  • Hans Rolli: Liturgy and chime according to the Second Vatican Council. In: Kurt Kramer: Bells in the past and present. Vol. 1, Badenia, Karlsruhe 1986, ISBN 3-422-06048-0 , pp. 35-39.
  • Jan Hendrik Stens: The liturgical order of the bell - dogmatic conception or arbitrariness of arbitrariness? In: Konrad Bund (inter alia): Yearbook for bell science. Vol. 17/18, MRV, Brühl 2006, ISSN  0938-6998 , pp. 283-294.
  • Constanze Treuber (among others): Cast diversity. Bells in Saxony-Anhalt. Hinstorff, Rostock 2007, ISBN 978-3-356-01180-7 .
  • Werner H. Walter: Ticino bells - Ambrosian ringing. In: Federal Office for Culture FOC on Heritage Protection and Monument Preservation Section (Ed.): Bells - Lebendige Klangzeugen. Of témoins vivants and sunnies. Issue 5, UD Print, Lucerne 2008, pp. 76–82, ISSN  1660-6523 .
  • Jörg Wernisch: Bell customer of Austria. Journal-Verlag, Lienz 2006, ISBN 3-902128-10-0 .

Web links

References and comments

  1. ↑ In St. Florian Monastery, the specially designed fear bell, weighing over eight and a half tons, rings.
  2. ^ Wilhelm Schildge: The service of the bells. In: Württembergische Evangelische Landeskirche (Ed.): Supplement No. 3 to the Official Gazette , Volume 37. Beiser, Stuttgart 1956, pp. 23–34.
  3. ↑ Germany's bells are in danger, interview with Kramer. ( Memento from September 30, 2007 in the Internet Archive ) In: Berliner Morgenpost , April 3, 2007.
  4. ^ Hermann Krauss: Local and Church History of Meßstetten . 75th anniversary of the church. Ed .: Organ Fund Pastor Peter Gall. Messstetten 1989.
  5. ^ Bells ringing according to the Friulian system in the parish church of Colle di Arba. As of January 23, 2008.
  6. ^ Hermann Krauss: Local and Church History of Meßstetten . 75th anniversary of the church. Ed .: Organ Fund Pastor Peter Gall. Messstetten 1989.
  7. ^ A b Benedikt Pillwein: The latest guide through Linz and its surroundings in historical, topographical, statistical, commercial, industrial and artistic relationships. Linz 1837, p. 166, digitized on ZOBODAT (PDF)
  8. ^ Campana dei Caduti