Explanation of the Prayers and Ceremonies of Holy Mass, Dom Prosper Guéranger - Sanctus

The Trisagion is the hymn heard by Isaias when favoured with a vision of Heaven, and later by St. John also, as he relates in his Apocalypse (iv. 8).  The Church could not well have placed this Song of Heaven at the beginning of the Mass, whilst we were just confessing ourselves sinners before God and the whole celestial court.  What, then, is it the Angels say?  Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth.  They celebrate the Sanctity of God.  And how do they celebrate It?  In a manner the most complete; they use the superlative, saying thrice over that God is truly holy.  We meet with the Song Trisagion in the Te Deum also: Tibi Cherubim et Seraphim incessabili voce proclamant: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth.

Wherefore is it that God is thus expressed by the triple affirmation of Holiness?  Because Holiness is the chief Perfection of God: God is Holy by Essence.

In the Old Testament even, this Angelic Cry was already made known: the Prophet Isaias heard it; in the New Testament, John, the Beloved Disciple, names it in his Apocalypse.  So then, God is indeed Holy, He delights in revealing this to us.  But, to Holiness is added yet more still: Sanctus Dominus Deus Sabaoth, Holy is the Lord, the God of Armies; this is like saying: Deus Sanctus et fortis, God, the Holy and the Strong.  So here we have Two Things in God, Sanctity and Strength.  This expression Deus Sabaoth or Deus exercituum, the God of Armies, is used, because nothing gives such an idea of Strength, as an army surmounting all obstacles, laughing at difficulties, and over-riding all that comes in its way: thus is the Strength of God vividly expressed.  So then, God is Holy and Strong.  This Angelic Song has received the name of the Trisagion, which is derived from Agios, Holy, and from tris, Three: God, the thrice holy.

In the Old Testament a notion of the Holy Trinity was hereby conveyed, as though it stood thus: Holy is God the Father, Holy is God the Son, Holy is God the Holy Ghost.  But in order to catch a glimpse of this truth, it was needful to be learned in the understanding of the Scriptures; hence, hardly any but the Doctors of the Law could come at this knowledge; or, again, in Prayer, God would sometimes vouchsafe to reveal this Truth to privileged souls, in whom He deigned to enkindle his Light.  Among the Jews, such favoured souls were always to be found.

After confessing the holiness and Strength of God, the Church adds: Pleni sunt coeli et terra gloria tua.  There is no way, more magnificent than this, of expressing the Glory of God; verily there is no nook or corner of Creation where shines not forth the Glory of God; everything is produced by His Power, and everything gives Him Glory.  Holy Church transported on beholding this, cries out aloud: Hosanna in excelsis.  We read in the Sacred Scriptures that this cry was uttered by the Jews, when Jesus was entering into Jerusalem, on Palm Sunday, and the people shouted Hosanna filio David; yes, Hosanna, which means Salvation, a salutation of deep respect.  Holy Church blends both of these together, making one of the Sanctus and of this solemn salutation: Hosanna in excelsis, Hosanna in the highest.  She could never have let slip such exquisite lore.  Just as at the commencement of Mass, she would have us unite with the Angels in chanting the Kyrie a very cry of distress, so now she bids us mingle our voices once again with their Angelic Choirs, but in a manner totally different to the former occasion; lo! now she has entered into the mysteries, - she is on the point of coming into complete possession thereof; - therefore is she seized with enthusiasm, and her one thought now is to sing to her God: Sanctus, Sanctus, Sanctus, Hosanna in excelsis.  Verily, the Jews did well to shout their Hosanna, as they went, wending in glad procession down the Mount of Olives, towards Jerusalem, entering by the Golden Gate; all was in harmony, and breathed triumph; but how far more fitting is it for us to sing it, at this portentous moment, when the Son of God is about to come down in the midst of us who truly know Him!  Well did the Jews shout: Hosanna.  Hold , still they knew Him not; yet a few days and they would cry against Him: Tolle, tolle, crucifige eum.

This Trisagion is to be found in every Church, of whatever Liturgy, and whatever Rite it may be.  Formerly, the Sanctus was sung on the Preface tone; and then there was ample time to sing the whole before the Consecration, adding even the words: Benedictus qui venit in nomine Domini.  Later on, however, it was sung to more elaborate chants; hence arose the somewhat modern custom, of cutting this piece in two, because it was quite possible for the Consecration to take place before its singing was finished.  So, the Choir now pauses at the Benedictus, taking up from there, after the Consecration.  Hence this phrase, first intended as a salutation to Him who was about to come, must now be taken in the sense of hailing Him who is come.  The Priest, however, still recites these words: Benedictus qui venit in nomine Domini, immediately after the Trisagion; and in so saying, he makes on himself the sacred sign of our Redemption, to show that these words apply to Our Lord Himself.  Nevertheless this recitation of the Sanctus and the Benedictus by the Priest must not be considered as comparatively recent, as we said respecting the Introit.  For, indeed, we find the  Sanctus is recited by Priests of Oriental Rites; now, it is well known that Eastern Liturgies have retained their adopted rites from the highest antiquity, without suffering the slightest change therein.