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Isaiah 6:1-8 (9-13)                                         

 

The "Call"- Though most "calls" from the divine are probably as private as our cellular conversations (personal and not public), Isaiah’s vocational directive carries features common in several other prophetic callings-that of Moses (Ex. 3:1-4:17), Gideon (Judg. 6:11-24), Jeremiah (Jer. 1:4-10), and Ezekiel (Ez. 1-3). What these stories hold in common are the following: a report of an encounter with God, usually via a messenger; a commissioning to do God’s will or to speak on behalf of God; a ritual act or sign that symbolized the designated role. [1]

THRICE HOLY - The short hymn sung by the seraphim is one of the most familiar in both Jewish and Christian liturgical tradition: "Holy, holy, holy is the Lord of hosts . . ." is sung as part of the Jewish Morning Service and also in Christian worship where it appears most commonly within the prayer of consecration at Holy Communion. It is known as the Sanctus (Latin, "holy"), the Trisagion (Gr. "thrice holy") among the Orthodox, and among as the Kedushah among Jewish worshipers (Heb. "holy"). Jewish commentators explain the threefold repetition of the word "holy" as a reference to the manifestation of God’s holiness (1) in heaven, (2) in this world and (3) in the world to come-an idea partially present in the form of the Sanctus most commonly used in church.

 

Recall a powerful moment during worship in which you responded to God’s direction or directive.

This lesson presents a worship model that most Christians, no matter their worship preferences, experience in worship-an awareness of being in God’s presence, an encounter with God, a sense of inadequacy and the need for confession, a call to justice and obedience. Which of these worship moments do you find yourself becoming most aware of God?

 

For a homily based on this passage, please see "Worship," (Isaiah 6), Year C in the DPS archives.

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[1] For an insightful discussion of call narratives, see “The Form and Significance of the Call Narratives,” in Zeitschrift für die altestamentliche Wissenchaft 77 (1965): 297-323.