greek glorification. Formula of exclamation or praise of the glory of the Lord. In OT, especially in the Psalms, some of which end with a d. The Psalter is divided into five books, separated by doxologies, Ps 41 (40), 14; 72(72), 18-20; 89(88), 52; 106 (105), 48; and Psalm 150, with which it ends, is a d. long, in which all beings are invited to praise and glorify Yahweh. In the book of the prophet Amos, we find some doxologies, possibly added for liturgical purposes, which emphasize the text of the oracles, Am 4, 13; 5, 8-9; 9, 5-6. In the NT, the doxologies of the Israelites are taken, but God is generally called Father, through Jesus Christ, Rm 9, 5; 11, 3536; 16, 25-27; Ga 1.5; Eph 1, 3; 3, 21; Phil 4, 20; 1 Tim 1, 17; 6, 16; 2 Tim 4, 18; Heb 13, 21; 1 Pet 4, 11; 2 Pet 3, 18; Jude 25; Ap 16. In other places of the NT, the praise is Trinitarian, the Three divine Persons are named, as in 2 Co 13, 13.
In the fourth century, the major and minor doxologies known as liturgical doxologies were born, used until today in Christian ceremonies. The D. greater, known in Latin as Gloria in excelsis Deo, commonly called the “Glory”, based on the text of the evangelist Luke, the praise of the angel and the heavenly army, when the birth of Jesus in the manger in Bethlehem, Lk 2, 14 , “Glory to God in the highest and peace on earth to men of good will.” This Gloria is intoned in the Eucharistic celebration, the mass, of the Catholic Church, except in Advent, Lent and in some other cases. The D. minor known in Latin as Gloria Patri, †œGlory to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and will always be, for ever and ever. Amen† . On the other hand, the canon of the holy mass ends with a d. Trinitarian: “Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor are yours, Almighty Father, for ever and ever.”
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
Kind of formula by which praise of the glory of God is invited. It is almost always an exhortation to the human being (Jos 7:19). The Lord is blessed with it (Ps 66:20; Ps 72:19). The expression is very characteristic of the Psalms. In the NT also appears the formula with the blessing to God (Rom 1:25; Rom 9:5; 2Co 1:3; 2Co 11:31; Eph 1:3; 1Pe 1:3). Sometimes the Father and the Son are blessed. Almost always at the end of the formula it ends with the words “for ever” and “amen”.
Source: Christian Bible Dictionary
Formula with which many prayers ended in the form of divine praise. (doxa, praise)
It frequently appears in the Old Testament as the conclusion of a song, a prayer or a speech (Jos. 7.19; 1. Sam. 6.5; Sal. 66.20; 2. Sam 22.47). In the New Testament, the beginnings of the apostolic letters and the endings are doxological exaltations to the divine mercy 2 Cor. 1.3; Eph. 1.3; 1 Petr. 1.3.
Those doxologies become hymns or songs of praise when they are longer, but basically they are the same thing: grateful exaltation of divine glory.
The Church learned and intensified this custom and from the fourth century almost all its prayers ended with a Trinitarian doxology: glory to the Father and to the Son and to the Holy Spirit.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. glory of God)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
It is like an abbreviated liturgical hymn, like an exclamation, in which the glory of God and of Jesus Christ is celebrated and extolled. In the NT there are two different kinds of doxologies: one in which God or Jesus Christ is blessed for the blessings we have received from them; in short, it is: “blessed be God”; this doxology is more frequent in the OT (Ps 66,20; 68,36; Mt 21,9; Lk 1,42.68; 19,38; 2 Cor 1,3; Eph 1,3; 1 Pe 1,3); the other is a fervent exaltation of the glory of God: “Glory to God in the highest” (Lk 2,14); in the Pauline epistles it is frequent (Rom 16,27; 1 Tim 1,17; 6,16; 1 Cor 15,57; 2 Cor 1,3; 11,31). One and the other usually end with the words “amen”, “forever and ever”, “forever”, “for all eternity”. -> glory.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
SUMMARY: I. The doxology in the redeemed created existence.-II. Vocabulary and dynamics: 1. The doxological vocabulary; 2. The dynamics: the love of charity; 3. Doxology and history; 4. Analogy and diversity with respect to “thanksgiving”.-III. Doxological texts.-IV. Transformative praise.
I. The doxology in the redeemed created existence
1. No matter how little due attention is paid, Scripture is literally permeated and as if traversed by the doxological dimension. Here it will suffice to redeem texts such as 1 Cor 10, 31: “Eat, drink, do something, do everything for the glory (dóxa) of God”, for the NT; and like Ps 33 (34), 2: “I will bless Yahweh at all times, his praise always in my mouth”, for the OT. Thus, we must pay attention to the fact that the earthly cult (of praise, thanksgiving and supplication) is like the “preliminary taste” (cf. SC 8) of the eternal cult, where the praise will remain forever. and thanksgiving.
2. The places that must be considered for an adequate knowledge of the doxology are: a) the Scriptures of the Old and New Testaments, where the biblical psalms and “hymns” occupy a special place, and the “doxologies” scattered throughout all parts, for example, those that close the apostolic epistles; b) the sacred liturgy, especially the classic formulas of the Gloria Patri and other similar ones and consequently personal prayer; The doxology with which the Eucharistic prayer ends has a special importance; c) the great mystagogical preaching (to the baptized) of the Fathers, the homiletics, which invariably closes with the more or less brief doxology, but which can contain similar and enthusiastic formulas also in the body of the discourse; d) the catecheses of the Fathers to the catechumens, which always close with doxological clauses; e) the conciliar formulas “to the glory and praise of the holy, consubstantial and undivided Trinity”, and other similar ones; Or the same old canonical dispositions, where the legislation of the Church was always given “so that the Trinity may be glorified in everything”, and other similar ones; g) the works of the Fathers, which often deal with doxological praise, such as Saint Augustine in his Enarrationes in Psalmos; h) the works of the great spirituals (mystics), who intersperse their considerations with divine glorification.
II. Vocabulary and dynamics
1. THE DOXOLIGIC VOCABULARY. Both the Scripture and the Fathers, the liturgy and the spiritual authors recognize and confess that any expression of praise to the Lord is always inadequate to the immensity of him: “His greatness has no measure” (Ps 144 3). In any case, the author uses all the resources of his heart and of his mind, animated by the will of love and by faith in the Lord. This is what happens with the curious use of the “alphabet” for moderns: the language will not be able to express all the feeling and then the author offers the Lord a composition in which each verse (or groups of verses) follow the letters of the alphabet in order. Hebrew (here, for example, Ps 144, a “hymn of praise”). But above all the Bible shows the singular multiplication of verbs, of nouns, of adjectives and titles, of adverbs, which can express praise as much as possible. The verbs are especially impressive, where the verbs of “speak” prevail: for example, acclaim, exclaim, proclaim, conclaim; enumerate, count, describe, order, represent; accept, and therefore remember, remember, imagine; confess verb raise hymns, chant, sing; announce, publish, make heard, make known, reveal, “evangelize”; evoke, summon, invoke, provoke, shout, shout; exalt, magnify; celebrate; glorify, conglorify, give honor; to bless; eruption of the heart; fear, tremble; pray, deprecate; beatify, praise, praise; sing, sound skillfully, wisely, sweetly; search, search; speak, say, express, manifest; start the praise, the song; glory in the Lord; come, enter the Presence, pass its gates, its courts; offer the “sacrifice of praise”; enjoy, exult, rejoice, jubilate, shout for joy, clap your hands; love, create, hope, trust.
The “hymnic imperatives” with which the people are called to praise, as well as the angels of heaven, have a specific note; in the first person they are “hymnic exhortatives”, in the third person they are “hymnic imperatives”.
2. THE DYNAMICS: THE LOVE OF CHARITY. a) Doxological praise is a movement by which the Lord is loved for himself, “you, because you are you”, in a disinterested way. Beyond oneself, the situation, the need, the reward, the wait, the neighbor, every creature. It is longing for the Lord, “for him alone”, towards the ineffable communion. Praise expresses in the most complete and perfect way said love.
b) Thus, praise assumes as the only worthy object the divine person, loved and praised for herself. The unspeakable divine Name, revealed to Moses in the burning bush (Ex 3, 14), YHWH, unpronounced, translated without exception by the Septuagint with ho Kyrios, vulgata Dominus, “the Lord”, is the center around which the whole doxological operation. Well, typically, lucidly, praise refers to the Lord in this consistent order:
-He, addressed directly as “you” or indirectly as “he”; in fact, the praise could ultimately be reduced only to this “you-he”, and be consummated in it with total fulfillment;
-the titles with which the Lord is magnified: great, magnificent, good, ineffable, merciful, omnipotent, and many others;
-His powerful, prodigious, marvelous works -the mirabilia Dei-, permanent, uninterrupted works, which lead to its fulfillment of the divine plan from creation, through history and providence, to eschatology. This can be seen, in the OT, in the “hymns”, which are the psalms of the literary genre of “hymns of praise”, “Psalms of divine royalty”, “songs of Zion”; but also in the “thanksgivings”. And in the NT, with the typical “Omega reading”, that is, the one that starts from the fulfillment to go back to the Alpha of creation, which has as its epicenter the praise of the Father, who resurrected the Son to give his Spirit; a typical example of this is the “hymn of blessing” of Eph 1, 3-14. But the…