Prophet Isaiah’s vision of the holy Temple

The ancient appellation “Sanctus, Sanctus, Sanctus” is believed to have first been suggested by Pope St. Clement (A.D. 88-97) in a letter to the Corinthians, although its introduction to the Mass took place approximately two centuries later.

As Christians praise the holiness of God in the Liturgy, they envision the same majestic glory Isaiah describes taking place in heaven. Hence, the sacred Sanctus (“Holy, Holy, Holy”) is the most beautiful of all liturgical acclamations. The beloved triplet prayer of praise is made visible to the world through the Liturgy of the Mass, artistic imagery, sacrament and prayer. Each form uniquely enables the faithful to contemplate the beauty of God sitting on his throne with seraphs exalting his praise from above (Isa 6:3).

In his vision, the Prophet Isaiah captures the angelic sight and sounds he overheard surrounding the holy Temple.

He reveals “I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him the seraphim stood. One called to another and said, “Holy, holy, holy is the Lord of hosts; the earth is full of his glory!” (Isa 6:1-3).  Hence, Isaiah testifies to the plurality of the three divine Persons in one God by recanting the triplet form of praise sung in glory.

See Isaiah’s Vision Here

https://youtu.be/zHb789riuQU?t=29

In the Eucharistic Prayer at Mass, the body of the Catholic Church unites with heaven’s seraphim in praying the first part of the Sanctus.

Churches worldwide have painted Isaiah’s vision on their walls and ceilings to magnify the beauty of his encounter. Among them is the famous Sistine Chapel painting of “Isaiah” by the master, Michelangelo.  The image of the Prophet bursts with movement, as his cloak swirls around him.  A distinctive blue book is at resting at his side, perhaps a depiction of the biblical Book of Isaiah.

Praying the second part of the Sanctus (the Benedictus), the Church centers on the glory of Christ and his triumphant entrance into Jerusalem.  The Trinitarian appellation is prayed once again using the words “Holy, Holy, Holy Lord.”

According to Ratizinger, “the Sanctus is ordered to the eternal glory of God.  In contrast, the Benedictus refers to the Incarnate God and is meaningful both as an approach to the consecration and as an acclamation to the Lord who has become present in the sacrament of the Eucharist.

The prayer is sung in the traditional Catholic hymn “Holy, Holy, Holy Lord God Almighty” and glorifies “God in three Persons, Blessed Trinity.”

Hence, it is in the life of the Church where the divine truth of God’s Trinitarian nature is preserved and worshiped in Tradition of the Mass.  Praying the full Sanctus enables the Church to praise God as the angels do.

Glorifying Him day and night, they do not stop exclaiming: “Holy, holy, holy is the Lord who was, who is, and who is to come.” (Rev 4:2-8).

In closing, it is the Holy Catholic Church that is the summit bringing all the members of Christ’s Mystical Body together to glorify the Blessed Trinity.  The litanies of the Mass, all Psalms and hymns conclude with the doxology to the Father, the Son and the Holy Ghost.

However the greatest prayer glorifying the holiness of God is the one Christ gives us Himself – The Lord’s Prayer. The Church brings the baptized faithful together in a holy union so that the “hallowed” name of God is praised.  Thus, the Bride of Christ asserts the Trinity through the Liturgy, the Sanctus, artistry and song.

Collectively, they disperse divine grace to know and love God.

As St. Augustine notes, “To fall in love with God is the greatest romance, to seek Him the greatest adventure and to find Him, the greatest human achievement.”