Doxology (Gloria) (Biblical)

A doxology is a hymn of praise ascribing glory to God. Scripture includes many doxological expressions, and several traditional doxologies have developed through use in the historic liturgies of the church. In Christian usage, doxologies are often ascriptions of praise to the Trinity; they constitute an important element in the acts of entrance.

Doxologies in Scripture

The word doxology comes from the Greek doxa, "praise, honor, glory," and logos, "a speaking, a saying, a word"; hence, it means "a praising, ascription of glory." In the general sense, the term describes any act of Christian worship that is a verbal declaration of the glory and majesty of God. Since the Bible is the literary deposit of the covenant people's experience of the glorious Lord, it is not surprising that doxologies abound in Scripture. In the Old Testament, for example, each of the first four books of the Psalter ends with a doxology (Pss. 41:13; 72:18–20; 89:52; 106:48); Psalm 150, in which the expression praise appears thirteen times, is the concluding doxology for the entire collection of Psalms. Other notable doxologies include that with which David began his prayer at the ascension of Solomon:

Praise be to you, O Lord, God of our father Israel, from everlasting to everlasting. Yours, O Lord, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O Lord, is the kingdom; you are exalted as head over all. Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. Now, our God, we give you thanks, and praise your glorious name. (1 Chron. 29:10–13)

The opening words of David's doxology are echoed in the traditional doxology that ends the prayer Jesus gave his disciples for a model: "For yours is the kingdom and the power and the glory forever. Amen" (Matt. 6:13). Although these words do not appear in the oldest Greek manuscripts, they may have been added from liturgical usage in the ancient church, a usage that could have originated in the first century and is certainly consistent with the thrust of the Lord's Prayer.

Doxologies occur elsewhere in the New Testament, beginning with the narrative of the birth of Jesus, in which Luke records the doxology of the hosts of heaven: "Glory to God in the highest, and on earth peace to men on whom his favor rests" (Luke 2:14). The disciples praise God with a variant of this doxology during Jesus' triumphant entry into Jerusalem (Luke 19:37–38). Doxologies also occur in the Epistles; Paul's letters contain a number of spontaneous doxological outbursts (Rom. 11:36; 16:27; Eph. 3:21; 1 Tim. 1:17). The longest and most comprehensive doxology in the New Testament, and one frequently used as a benediction by pastors, is found in the brief letter of Jude:

To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power, and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. (Jude 24–25)

In the Revelation to John, the chorus, led by the four living creatures and the twenty-four elders, inserts a number of doxologies into the drama at appropriate points. After the Lamb has taken the book of the seven seals, John hears all created beings ascribing glory to God: "To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!" (Rev. 5:13). Another doxological outburst begins in Revelation 19:1: "Hallelujah! Salvation and glory and power belong to our God.… "

Liturgical Doxologies

Several doxologies are in common use in the worship of both liturgical and nonliturgical churches. While not entirely quotations from the Scriptures, these doxologies rest on a biblical foundation.

The Doxology

In the worship of many Protestant churches a brief hymn, known familiarly as "The Doxology," consists of four short praises, beginning with "Praise God, from whom all blessings flow." This doxology is ascribed to Thomas Ken (1637–1711) and is usually sung to the tune "Old Hundredth" from the Geneva Psalter. In many churches it regularly accompanies the presentation of the offering but can be used at any appropriate point in the service, especially as one of the acts of entrance. This doxology strikes the scriptural note of universal praise to God the Father, Son, and Holy Spirit.

Gloria Patri

Another familiar doxology, known as the Gloria Patri, is typically used after a Scripture reading or the singing of a psalm or liturgical canticle:

Glory be to the Father and to the Son and to the Holy Ghost; As it was in the beginning, is now, and ever shall be, world without end. Amen.

From an early period this doxology has been used to place the Psalms into a Christian frame of reference. It is sometimes called the "lesser doxology," in contrast to the Gloria in Excelsis or "greater doxology." The exact form of this doxology varied in antiquity, becoming fixed only after the fourth century as an affirmation of orthodox Trinitarianism. In its present form the Gloria Patri is based largely on the Trinitarian formula as found in Matthew 28:19; primitive versions of it appear also in Romans 16:27, Ephesians 3:21, and 2 Peter 3:18.

Gloria in Excelsis

The Gloria in Excelsis, or "greater doxology," is an ancient Greek hymn in use since the fourth century in Eastern churches. It gradually found its way into the liturgies of the Western church, where it has generally been considered a festive hymn not sung on penitential occasions. The Gloria in Excelsis is a series of three acclamations, beginning with an antiphon based on the angelic hymn at the birth of Christ (Luke 2:14). The acclamations have been drawn from phrases used at various points in the eucharistic liturgy of the Eastern church. The first acclamation expands the theme of praise to God the Father because of the appearance of his salvation in the Messiah. The second stanza is addressed to the Son; it focuses on "the Lamb of God, who takes away the sin of the world!" (John 1:29) and on Christ in his exaltation to the right hand of the Father (Acts 2:33; 5:31). The third acclamation recalls the most primitive Christian confession of faith: "Jesus Christ is Lord!" (cf. Acts 2:23; 1 Cor. 8:6; Phil. 2:11). Recently published hymnbooks have returned to a more ancient version of the text of the Gloria in Excelsis. The full doxology appears as follows:

Glory to God in the highest, and peace to his people on earth. Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, you take away the sin of the world; have mercy on us; you are seated at the right hand of the Father; receive our prayer. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.