In Isaiah 6, I Read:
1) In the year that King Ozias died, I saw the Lord sitting upon a throne high and elevated: and his train filled the temple. 2) Upon it stood the seraphims: the one had six wings, and the other had six wings: with two they covered his face, and with two they covered his feet, and with two they flew. 3) And they cried one to another, and said: Holy, Holy, Holy, the Lord God of Hosts, all the earth is full of his glory, 4) and the lintels of the doors were moved at the voice of him that cried, and the house was filled with smoke. 5) And I said: Woe is me, because I have held my peace; because I am a man of unclean lips, and I dwell in the midst of a people that has unclean lips, and I have seen with my eyes the King the Lord of Hosts...
“Let us sanctify Your name in the world, just as the they sanctify it in the heavens on high, as it is written by the hands of your prophets, ‘And they called one to the other and said, ‘Holy, holy, holy, Lord of hosts the whole land is filled with your honor’. Those facing each other said: ‘Blessed is the honor of God from His place.’ And in the holy words it is written saying, ‘God shall reign forever, your God of Zion, from generation to generation, praised is God’.”
Upon Reading About Ben-Chaim’s Critical Response:
“What is the unique message of the Kedusha? That which is often repeated, seizes our attention least: precisely the fault of its familiarity.” I could not help wondering if he was the same Ben-Chaim who said: “Our attention is normally aroused towards that which is novel and new. However, we must rethink whether this is proper, or if in fact, this counter-intuitive thinking should not remain self-guided. The Rabbis would not have instituted a four-times-daily recitation of that which is not crucial to Jewish thought. Although quite brief, the Kedusha contains ideas central to Jewish life.” And this set me off in a new direction as I studied his life – and off I went in yet another direction.
Article comments
1 - barbara barnett
Much of Christian music has its roots in early synagogue music, almost all of which is based on biblical chant modes and motifs. The text Holy, Holy, Holy comes from the Book of Isaiah and is part of his vision of angels attending God. It carried into the Kedusha as well as found its way into an earlier section of the morning liturgy as well. Shema (I think as you suggested) comes from the Book of Deuteronomy (Devarim).
2 - Marie Warder
Thank you for this valuable comment. I'll add it to the knowledge I am trying to accumulate.
3 - Baronius
The Sanctus is the prayer between the Preface and the Eucharistic Prayer.
The Mass consists of the Liturgy of the Word and the Liturgy of the Eucharist. The Preface marks the beginning of the latter. The Preface has different texts, but they always make reference to the angels adoring God. Then comes the Sanctus.
The Sanctus repeats the prayers of the angels in Isaiah, then mirrors the hosannah of the crowds at Jesus's arrival in Jerusalem. The Sanctus therefore connects the Old and New Testaments, and connects the worship of God in Heaven to the worship of Jesus in the Eucharist. It also follows the life of Jesus, from his teaching ministry (the Word) to the Last Supper (the Eucharist).
4 - Marie Warder
More very welcome info for which I thank you.
5 - Elaine Murray
Marie, I tried to scan your precious little note for you, but it was in such poor condition that I have been obliged to type it for you. ... Here goes...
THE SANCTUS
WAS THE SANCTUS "BORROWED" FROM THE SYNAGOGUE?............... AND, IF SO, WHEN?
IN CHRISTIAN LITURGY, IT FIRST APPEARS IN THE 4TH CENTURY IN A NON-EUCHARISTIC CONTEXT IT APPEARS TO HAVE BEEN DERIVED FORM THE "KEDUSHA," FOR WHICH SEE ISAIAH 63 OF THE SYNAGOGUE LITURGY. ALSO SEE REVELATION 4:8.
THAT'S ALL I HAVE BEEN ABLE TO FIND FROM MY OWN BOOKS
PETER
6 - Marie Warder
You have no idea how thrilled I am to receive your message - and how grateful! It is very precious to me now, and three other people have tried to scan it, but with each attempt, it has only become more ragged.
7 - John Roddam
There was a 19th C. controversy between the High and Low Churchmen over the second part of the Sanctus, commonly found in contemporary Anglican Prayer Books. The High Churchmen loved the Benedictus Qui Venit because Jesus said, "You will not see me again until they say 'Blessed is He who comes in the Name of the Lord!'" The AngloCatholics felt this liturgical addition affirmed the Real Presence of Jesus in the Blessed Sacrament. The Low Church Evangelicals hated the phrase, attached to the Sanctus and often sought to omit it in various editions of the Prayer Book... interesting!
8 - Marie Warder
It certainly is interesting!... How much I am learning; how much is coming to light just because of a tattered little piece of paper! -
Thank you for your comment.