, singing Hallelujah For most
Christians, "Hallelujah" is considered a joyful word of
praise to God, rather than an injunction to praise him. The word "
Alleluia", a Latin derivative of the Hebrew phrase "Hallelujah" has been used in the same manner, though in
Christian liturgy, the "Alleluia" specifically refers to a traditional chant, combining the word with verses from the Psalms or other scripture. In the
Latin liturgical rites of the
Catholic Church, and in many older
Protestant denominations, such as the
Lutheran Churches, the Alleluia, along with the
Gloria in excelsis Deo, is not spoken or sung in liturgy during the season of
Lent, instead being replaced by a Lenten
acclamation, while in
Eastern Churches, Alleluia is chanted throughout Lent at the beginning of the
Matins service, replacing the
Theos Kyrios, which is considered more joyful. At the Easter service and throughout the
Pentecostarion,
Christos anesti is used in the place where Hallelujah is chanted in the
western rite expressing happiness. In day-to-day situations, the expressions of "Hallelujah" and "Praise the Lord" are used by Christians as spontaneous expressions of joy, thanksgiving and praise towards God. In
contemporary worship services across denominational lines, the use of these jubilatory phrases require no specific prompting or call or direction from those leading times of praise and singing. In
Methodist worship, "Hallelujah!" is a frequently used
ejaculatory prayer. In
Christian worship, Alleluia is used as a
liturgical chant in which that word is combined with verses of scripture, usually from the
Psalms. The form of praise "Alleluia" is used by Christians to thank and glorify God; it finds itself present in many prayers and hymns, especially those related to
Eastertide, such as "
Christ the Lord is Risen Today". we find this rubric: "Then follow
let us attend, the Apostle, and the Prologue of the Alleluia." The "Apostle" is the usual ancient Eastern title for the
Epistle reading, and the "Prologue of the Alleluia" would seem to be a prayer or verse before Alleluia was sung by the choir.
Western use Roman Rite In the
Roman Rite the word
Alleluia is associated with joy and is especially favoured in
Paschal time, the time between
Easter and
Pentecost, perhaps because of the association of the
hallel (Alleluia psalms) chanted at
Passover. During this time, the word is added widely to verses and responses associated with prayers, to antiphons of psalms, and, during the
Octave of Easter and on Pentecost Sunday, to the dismissal at the end of
Mass ("
Ite missa est"). On the other hand, the word
Alleluia is excluded from the Roman liturgy during
Lent, often euphemistically referred to during this time as the "A-word". In pre-1970 forms of the Roman Rite it is excluded also in the pre-Lenten
Septuagesima period and in
Masses for the Dead. The same word, which normally follows the
Gloria Patri at the beginning of each hour of the
Liturgy of the Hours and which in the present ordinary form of the Roman Rite is omitted during Lent, is replaced in pre-1970 forms by the phrase
Laus tibi, Domine, rex aeternae gloriae (Praise to thee, O Lord, king of eternal glory) in Lent and the Septuagesima period. The term
Alleluia is used also to designate a chant beginning and ending with this word and including a verse of scripture, in particular a chant to greet and welcome the Lord whose word will be proclaimed in the Gospel reading. The choir or a cantor sings "Alleluia". The congregation repeats this. The choir or cantor then sings a verse taken from the
Mass Lectionary or the
Roman Gradual, after which the congregation again sings "Alleluia". In Lent the verse alone is sung or the word
Alleluia is replaced by a different acclamation taken from the
Gradual, or a
tract is sung. If singing is not used, the Alleluia and its verse may be omitted at any season. The complex
plainchant setting in the
Roman Gradual requires a high degree of skill and is mostly used only in monasteries and seminaries. This melismatic
Gregorian chant opens with the cantor singing "Alleluia". The choir repeats it, adding to the final syllable a long
melisma called a
jubilus. (The
Liber Usualis notates the repeat with the Roman numeral "ij" (2) and continues with the jubilus.) The cantor then sings the main part of the verse, and the choir joins in on the final line. The cantor then repeats the opening Alleluia, and the choir repeats only the jubilus. The music is generally ornate, but often within a narrow range. The Alleluia for Christmas Eve, for instance, has an
ambitus of only a
perfect fifth, a rather extreme example. Alleluias were frequently
troped, both with added music and text. It is believed that some early Sequences derived from syllabic text being added to the jubilus, and may be named after the opening words of the Alleluia verse. Alleluias were also among the more frequently used chants to create early
organa, such as in the
Winchester Troper. The Alleluia and its verse is replaced during Lent and in the pre-1970 form of the
Roman Rite Mass also during
Septuagesima time by a
Tract. On the other hand, during
Eastertide the
Gradual is replaced with an Alleluia chant, thus putting two such chants before the Gospel reading.
Eastern uses Byzantine Rite fonds grec, Ms.
397, f.43r) In the
Eastern Orthodox, as well as
Byzantine Rite Eastern Catholic and
Eastern Lutheran Churches, after reading the Apostle (Epistle) at the
Divine Liturgy, the
Reader announces which of the
Eight Tones the Alleluia is to be chanted in. The response of the choir is always the same: "Alleluia, alleluia, alleluia." What differs is the tone in which it is sung, and the
stichera (psalm verses) which are intoned by the Reader. The Alleluia is paired with the
Prokeimenon which preceded the reading of the Apostle. There may be either one or two Alleluias, depending upon the number of Prokeimena (there may be up to three readings from the Apostle, but never be more than two Prokeimena and Alleluia). In the Russian/Slavic order, the Alleluia is intoned in one of the two following manners, depending upon the number of Prokeimena (The Antiochian/Byzantine practice is slightly different):
One Alleluia :
Deacon: "Let us attend." :
Reader: "Alleluia in the ____ Tone." :
Choir: "Alleluia, alleluia, alleluia." :The Reader then chants the first sticheron of the Alleluia. :
Choir: "Alleluia, alleluia, alleluia." :The Reader then chants the second sticheron of the Alleluia. :
Choir: "Alleluia, alleluia, alleluia."
Two Alleluias :
Deacon: "Let us attend." :
Reader: "Alleluia in the ____ Tone:" Then he immediately chants the first sticheron of the first Alleluia. :
Choir: "Alleluia, alleluia, alleluia." :The Reader then chants the second sticheron of the first Alleluia. :
Choir: "Alleluia, alleluia, alleluia." :
Reader: "In the ____ Tone:" And he chants the first sticheron of the second Alleluia. :
Choir: "Alleluia, alleluia, alleluia."
Lenten Alleluia Among the Orthodox, the chanting of Alleluia does not cease during Lent, as it does in the West. This is in accordance with the Orthodox approach to fasting, which is one of sober joy. During the weekdays of
Great Lent and certain days during the lesser Lenten seasons (
Nativity Fast,
Apostles' Fast, and
Dormition Fast), the celebration of the Divine Liturgy on weekdays is not permitted. Instead, Alleluia is chanted at
Matins. Since this chanting of Alleluia at Matins is characteristic of Lenten services, Lenten days are referred to as "Days with Alleluia." The Alleluia at Matins is not related to scripture readings or Prokeimena; instead, it replaces
"God is the Lord..." It is sung in the Tone of the Week and is followed by the Hymns to the Trinity (
Triadica) in the same tone (see
Octoechos for an explanation of the eight-week cycle of tones). "God is the Lord..." would normally be intoned by the deacon, but since the deacon does not serve on days with Alleluia, it is intoned by the priest. He stands in front of the
icon of Christ on the
Iconostasis, and says: :
Priest: "Alleluia in the ____ Tone: Out of the night my spirit waketh at dawn unto Thee, O God, for Thy commandments are a light upon the earth." :
Choir: "Alleluia, alleluia, alleluia." :
Priest: "Learn righteousness, ye that dwell upon the earth." :
Choir: "Alleluia, alleluia, alleluia." :
Priest: "Zeal shall lay hold upon an uninstructed people." :
Choir: "Alleluia, alleluia, alleluia." :
Priest: "Add more evils upon them, O Lord, lay more evils upon them that are glorious upon the earth." :
Choir: "Alleluia, alleluia, alleluia."
Alleluia for the departed Alleluia is also chanted to a special melody at
funerals,
memorial services (Greek:
Parastas, Slavonic:
Panikhida), and on
Saturdays of the Dead. Again, it is chanted in place of "God is the Lord...", but this time is followed by the
Troparia of the Departed. The Alleluia is intoned by the deacon (or the priest, if no deacon is available): :
Deacon: "Alleluia, in the 8th tone: Blessed are they whom Thou hast chosen and taken unto Thyself, O Lord." :
Choir: "Alleluia, Alleluia, Alleluia." :
Deacon: "Their memory is from generation to generation." :
Choir: "Alleluia, Alleluia, Alleluia." :
Deacon: "Their souls will dwell amid good things." :
Choir: "Alleluia, Alleluia, Alleluia." On Saturdays of the Dead, which are celebrated several times throughout the year, the
prokeimenon at Vespers is also replaced with Alleluia, which is chanted in the following manner: :
Deacon: "Alleluia, in the 8th tone." :
Choir: "Alleluia, Alleluia, Alleluia." :
Deacon: "Blessed are they whom Thou hast chosen and taken unto Thyself, O Lord." :
Choir: "Alleluia, Alleluia, Alleluia." :
Deacon: "Their memory is from generation to generation." :
Choir: "Alleluia, Alleluia, Alleluia."
Other uses Gospel readings are appointed for other services as well, particularly those in the
Trebnik. A number of these are preceded by an Alleluia, in the same manner as that chanted at the Divine Liturgy, though sometimes there are no stichera (psalm verses). During the
sacred mystery (Sacrament) of
baptism, in addition to the Alleluia before the Gospel, the choir also chants an Alleluia while the priest pours the
Oil of Catechumens into the
baptismal font. == In popular culture ==