Doxology赞美诗

General Information一般资料

A doxology is a short prayer or hymn of praise that extols the glory and majesty of God. Well known doxologies include the Glory to God (Gloria Patri), the Glory Be (Gloria in excelsis), the Holy, Holy, Holy (Sanctus), and the Hebrew word Alleluia, which means "praise the Lord." 一个doxology是一个简短的祈祷或赞美圣诗的颂扬上帝的荣耀和威严。知名doxologies包括对神的荣耀(凯莱Patri)的荣耀是(在excelsis凯莱),圣,圣,圣(圣哉)和希伯来文哈里路亚,意思是“赞美主”。 Some verses of hymns, such as Thomas Ken's "Praise God from whom all blessings flow," are also called doxologies.如托马斯Ken的赞美诗,有些诗句“赞美上帝祝福所有的人流量”,也称为doxologies。

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Doxology Doxology

General Information一般资料

A Doxology is a hymn or formula of praise to God.一个Doxology是赞美诗或赞美神公式。Many doxologies are found in the Bible, such as in Romans 16:27, Ephresians 3:21, and Jude 25; they are known as biblical doxologies.许多doxologies被发现在圣经中,如在罗马书16:27,Ephresians 3:21,和裘德25;他们被视为圣经doxologies闻名。The "lesser" and "greater" doxologies are two responsive forms that originated in the 4th century and are now used in the liturgies of many Christian churches.而“轻”和“大”doxologies是两个起源于4世纪,现在的许多基督教教会的礼仪使用的反应形式。

The lesser doxology is named Gloria Patri : "Glory be to the Father, and to the Son, and to the Holy Spirit; as it was in the beginning, is now, and ever shall be, world without end. Amen." 较小doxology名为凯莱Patri:“荣耀归于父,及子,及圣灵,因为它一开始是,现在是,而且永远不得,世界上没有结束阿门。”

The greater doxology, Gloria in excelsis Deo, is an early church expansion of the song of the angels in Luke 2:14: "Glory to God in the highest, and on earth peace among men with whom he is pleased." 越doxology,在excelsis迪奥格洛丽亚,是一个在路加福音2时14分,天使歌曲早期教会的扩张:“荣耀的最高神,与人之间在地球上,他很高兴男人的和平” It is used in the Roman Catholic Mass, except during Advent and Lent and in certain Masses throughout the year, and in many Protestant services.它采用的是罗马天主教弥撒,除了在临和斋和在整个一年,在许多新教某些服务群众。

In the liturgy of the Church of England, the lesser doxology occurs at the end of psalms and canticles, and the greater doxology is used in certain seasons in the communion service.在英国的教会礼仪,小doxology发生在诗篇和canticle的结束,更大的doxology是在某些季节使用的共融服务。

A special doxology, the Trinitarian doxology, concludes the canon of the Mass by emphasizing Christ's mediatorship: "Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever."特别doxology, 三位一体doxology,总结了强调基督的mediatorship的群众佳能:通过他“,与他,在他身上,在圣灵的统一,所有的荣耀和荣誉是你们的,无所不能的父亲永远和永远。“

The greater, lesser, and Trinitarian doxologies are known as liturgical doxologies.越大,小,和三位一体doxologies被称为礼仪doxologies。

The last stanza of a hymn by the English bishop Thomas Ken, beginning "Praise God from whom all blessings flow," is commonly called "The Doxology" in Protestant churches.一个由英国主教托马斯肯赞歌最后一节,开始“赞美上帝祝福所有的人流量,”就是俗称的新教教会“的Doxology。” In Jewish worship, several psalms and the Eighteen Benedictions close with doxologies.在犹太人的崇拜,一些诗篇和十八祝福与doxologies接近。


Doxology Doxology

Advanced Information先进的信息

The term, which is derived from the Greek doxa (glory), denotes an ascription of praise to the three persons of the Blessed Trinity.这个词,这是从希腊DOXA(荣耀)派生,表示了赞美的祝福三位一体的三人归属。In its commonest form, known as the Gloria Patri or "Lesser Doxology," it is rendered: "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."在其最常见的形式为凯莱Patri或称为“小Doxology,”这是呈现:“荣耀归于父,及子,及圣灵:由于它在一开始是,现在,和不断应,世界上没有结束。阿们。“ Its use at the end of the Psalms, as directed, eg, in the Book of Common Prayer, dates from the fourth century.它的使用在年底的诗篇,作指示,例如在共同祈祷书,日期从第四世纪。It is thus a symbol of the duty of Christianizing the Psalms and serves at the same time "to connect the Unity of the Godhead as known to the Jews with the Trinity as known to Christians" (Tutorial Prayer Book, p. 101).因此,这是一个对基督教化的诗篇责任的象征,并在同一时间服务“连接,作为著名的三位一体的犹太人被称为基督徒神统一”(教程祈祷书,第101页)。

The so - called Greater Doxology is the Gloria in Excelsis, "Glory be to God on high."所谓 - 所谓大Doxology是在excelsis凯莱,“光荣在高上帝。”On account of its opening words, taken directly from Luke 2:14, it is sometimes known as the Angelic Hymn.在其开场白帐户,直接取自路加福音2时14分,它有时也被称为天使的赞美诗。This doxology is of Greek origin (fourth century) and was used at first as a morning canticle.这doxology是希腊血统(第四世纪),并于上午颂歌作为第一次使用。Later it became incorporated into the Latin Mass, where it occupied a place at the beginning of the service.后来它成为大规模进入拉美,它占据了该服务开始时成立。In the English Communion Service of 1552 the Reformers transferred the hymn to the end of the office, no doubt in accordance with the usage at the first Eucharist: "When they had sung an hymn, they went out" (Matt. 26:30).在英语圣餐送达1552改革者转移的赞歌到办公室年底,没有按照与使用在第一Eucharist疑问:“当他们唱an赞歌,他们出去”(太26:30) 。In this position it forms a fitting conclusion to the Christian sacrifice of praise and thanksgiving.在这个位置上形成了一个恰当的结论的赞美和感恩基督教牺牲。

It is now generally agreed that the doxology at the end of the Lord's Prayer is not part of the original text of Matt.现在普遍认为,在主祷文结束doxology是不是马特原始文本的一部分。 6:9 - 13.6:9 - 13。It may be regarded as an ancient liturgical addition to the prayer, which was adopted by the Greek church but not by the Latin.它可被视为一种古老的礼仪除了祈祷,这是由希腊教会通过,但不是由拉丁语。

F ColquhounF Colquhoun

(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)


Doxology Doxology

Catholic Information天主教信息

In general this word means a short verse praising God and beginning, as a rule, with the Greek word Doxa.一般情况下这个词的意思是很短的诗赞美上帝,并开始作为一个规则与希腊字DOXA。The custom of ending a rite or a hymn with such a formula comes from the Synagogue (cf. the Prayer of Manasses: tibi est gloria in sæcula sæculorum. Amen).该结束仪式或与这样一个公式赞歌定制来自犹太教堂(参见祈祷的Manasses:提比EST凯莱在sæcula sæculorum阿门)。St. Paul uses doxologies constantly (Romans 11:36; Galatians 1:5; Ephesians 3:21; etc.).圣保罗使用doxologies不断(罗马书11时36;加拉太书1:5;以弗所3点21分,等等)。The earliest examples are addressed to God the Father alone, or to Him through (dia) the Son (Romans 16:27; Jude 25; I Clem., xli; Mart. Polyc., xx; etc.) and in (en) or with (syn, meta) the Holy Ghost (Mart. Polyc., xiv, xxii, etc.).最早的例子是向父神单独,或通过(直径)的儿子(罗马书16时27;裘德25;我克莱姆,四十一;。沃尔玛Polyc,XX;等),他和(EN)或(SYN,元)圣灵(Mart. Polyc。,十四,22等)。The form of baptism (Matthew 28:19) had set an example of naming the three Persons in parallel order.形式的洗礼(马太28:19)已成立一个命名为了三人并行的例子。Especially in the fourth century, as a protest against Arian subordination (since heretics appealed to these prepositions; cf. St. Basil, "De Spir, Sancto", ii-v), the custom of using the form: "Glory to the Father, and to the Son, and to the Holy Ghost", became universal among Catholics.特别是在第四世纪,作为对阿里安从属抗议(自异端呼吁这些介词;比照圣罗勒,“德SPIR,Sancto”,II - V),使用自定义的形式:“荣耀归于父,及子,及圣灵“,成为天主教徒之间普遍。From this time we must distinguish two doxologies, a greater (doxologia maior) and a shorter (minor).从这个时候,我们必须区分两种doxologies,更大(doxologia maior)和较短(未成年人)。 The greater doxology is the Gloria in Excelsis Deo in the Mass. The shorter form, which is the one generally referred to under the name "doxology", is the Gloria Patri.越大doxology是在excelsis迪奥在马萨诸塞州凯莱较短的形式,一般是指名义“doxology”的之一,是凯莱Patri。 It is continued by an answer to the effect that this glory shall last for ever.它是由持续的效果,这最后的荣​​耀永远的答案。 The form, eis tous aionas ton aionon is very common in the first centuries (Romans 16:27; Galatians 1:5; 1 Timothy 1:17; Hebrews 13:21; 1 Peter 4:11; I Clem., 20, 32, 38, 43, 45, etc.; Mart. Polyc., 22, etc.).的形式,EIS所有往来aionas吨aionon是在第一世纪很常见(罗马书16点27;加拉太书1:5;提摩太前书1:17,希伯来书13时21;彼前四点11分;我克莱姆,20,32 ,38,43,45等;。沃尔玛Polyc,22,等)。It is a common Hebraism (Tobit 13:23; Psalm 83:5; repeatedly in the Apocalypse 1:6, 18; 14:11; 19:3; etc.) meaning simply "for ever".它是一种常见的犹太教(Tobit回归13点23分;诗篇83:5;在启示录1:6,18多次; 14时11,19时03等等)的含义只是“永远”。The simple form, eis tous aionas, is also common (Romans 11:36; Doctr. XII Apost., 9:10; in the Liturgy of the Apostolic Constitutions, passim) Parallel formulæ are: eis tous mellontas aionas (Mart. Polyc., xiv); apo geneas eis genean (ibid.); etc. This expression was soon enlarged into: "now and ever and in ages of ages" (cf. Hebrews 13:8; Mart. Polyc., 14:etc.).简单的形式,EIS所有往来aionas,也是常见的(罗马书11时36分; Doctr第十二Apost,9:10,在使徒宪法礼仪,各处。)并行公式是:EIS所有往来mellontas aionas(Mart. Polyc。 ,十四),载脂蛋白geneas EIS genean(同上);等,这表达很快就扩大到:“现在和永远与年龄年龄”(参希伯来书13:8;沃尔玛Polyc,14:。。等) 。In this form it occurs constantly at the end of prayers in the Greek Liturgy of St. James (Brightman, Eastern Liturgies, pp. 31, 32, 33, 34, 41, etc.).在这种形式在不断地发生在圣詹姆斯(布莱曼,东方礼仪,第31,32,33,34,41,等)希腊礼仪的祈祷结束。and in all the Eastern rites.而在所有的东欧仪式。The Greek form then became: Doxa patri kai yio kai hagio pneumati, kai nun kai aei kai eis tous aionas ton aionon.希腊的形式则变成了:DOXA patri偕yio偕hagio pneumati,AEI启启启尼姑EIS所有往来aionas吨aionon。Amen.阿门。In this shape it is used in the Eastern Churches at various points of the Liturgy (eg in St. Chrysostom's Rite; see Brightman, pp. 354, 364, etc.) and as the last two verses of psalms, though not so invariably as with us.在这种形状是用于在各个点的礼仪(圣金口的成年礼例如,见布莱曼,第354,364等)的东方教会和诗篇的最后两节,虽然不是那么无不为与我们联系。 The second part is occasionally slightly modified and other verses are sometimes introduced between the two halves.第二部分是偶尔稍加修改等诗句有时两半之间的介绍。In the Latin Rite it seems originally to have had exactly the same form as in the East.在拉丁礼似乎原本有完全一样的东方相同的形式。In 529 the Second Synod of Vasio (Vaison in the province of Avignon) says that the additional words, Sicut erat in principio, are used in Rome, the East, and Africa as a protest against Arianism, and orders them to be said likewise in Gaul (can. v.).在529的Vasio(在阿维尼翁省Vaison)第二主教说,额外的话,Sicut在principio erat,在罗马,东和非洲作为反对阿里乌斯教抗议,并命令他们说同样的高卢(can.五)。As far as the East is concerned the synod is mistaken.至于东方有关的主教是错误的。These words have never been used in any Eastern rite and the Greeks complained of their use in the West [Walafrid Strabo (9th century), De rebus eccl., xxv].这些话从来没有被用于任何东部仪式和希腊人用他们的抱怨在西方[Walafrid斯特拉波(9世纪),德情势传道书。,二十五]。 The explanation that sicut erat in principio was meant as a denial of Arianism leads to a question whose answer is less obvious than it seems.认为sicut在principio erat被认为是拒绝的意思解释的阿里乌斯教引出一个问题的答案是比它似乎不太明显。To what do the words refer?要的话是指什么?Everyone now understands gloria as the subject of erat: "As it [the glory] was in the beginning", etc. It seems, however, that originally they were meant to refer to Filius, and that the meaning of the second part, in the West at any rate, was: "As He [the Son] was in the beginning, so is He now and so shall He be for ever."现在每个人都理解为erat subject凯莱:“由于它[荣耀]在年初”等看来,不过,原来他们的意思是指Filius,而第二部分的含义,在在任何速率西,是:“由于他[儿子]在开始的,所以他现在等不得他是永远。” The in principio, then, is a clear allusion to the first words of the Fourth Gospel, and so the sentence is obviously directed against Arianism.在principio的话,是一个明显的暗示第四福音的第一句话,所以判决显然是直接针对阿里乌斯教。There are medieval German versions in the form: "Als er war im Anfang".表格中有中世纪德国的版本:“ALS呃战争IM安防”。

The doxology in the form in which we know it has been used since about the seventh century all over Western Christendom, except in one corner.在表格中,我们知道它已被使用,因为对西方基督教世界各地七世纪,除了在一个角落里,doxology。In the Mozarabic Rite the formula is: "Gloria et honor Patri et Filio et Spiritui sancto in sæcula sæculorum" (so in the Missal of this rite; see PL, LXXXV, 109, 119, etc.).在莫扎拉布素歌祭公式是:“凯莱等荣誉Patri等Filio等Spiritui sancto在sæcula sæculorum”(所以在这个仪式Missal见PL,捌拾伍,109,119等)。The Fourth Synod of Toledo in 633 ordered this form (can. xv).托莱多在633的第四次议会下令这种形式(can.十五)。A common medieval tradition, founded on a spurious letter of St. Jerome (in the Benedictine edition, Paris, 1706, V, 415) says that Pope Damasus (366-384) introduced the Gloria Patri at the end of psalms.一个常见的​​中世纪传统,在圣杰罗姆杂散信(在本笃版,巴黎,1706年,V,415)说,教皇达玛斯成立(366-384)介绍了在凯莱的诗篇结束Patri。 Cassian (died c. 435) speaks of this as a special custom of the Western Church (De instit. coen., II, viii).卡西安(死于C. 435)说,作为一个西方教会(德instit。科恩,,二,八)特别定制了这一点。The use of the shorter doxology in the Latin Church is this: the two parts are always said or sung as a verse with response.而在拉丁教会短doxology使用是这样的:两​​个部分总是说或具有响应诗句传唱。They occur always at the end of psalms (when several psalms are joined together as one, as the sixty-second and sixty-sixth and again the one hundred and forty-eighth, one hundred and forty-ninth and one hundred and fiftieth at Lauds, the Gloria Patri occurs once only at the end of the group; on the other hand each group of sixteen verses of the one hundred and eighteenth psalm in the day Hours has the Gloria) except on occasions of mourning.他们总是出现在诗篇结束(当几个诗篇连接在一起作为一个作为第六十二届和第六十六届,并再次在赞扬一百四十十八,一百四十九届和第一百五十, ,凯莱Patri发生一次只在该组的结束;另一方面每个十六的第一百一十八诗篇经文在一天时间集团除在哀悼场合凯莱)。For this reason (since the shorter doxology, like the greater one, Gloria in Excelsis Deo, in naturally a joyful chant) it is left out on the last three days of Holy Week; in the Office for the Dead its place is taken by the verses: Requiem æternam, etc., and Et lux perpetua, etc. It also occurs after canticles, except that the Benedicite has its own doxology (Benedicamus Patrem . . . Benedictus es Domine, etc. -- the only alternative one left in the Roman Rite).出于这个原因(因为短doxology像越大之一,在excelsis迪奥格洛丽亚,在自然欢乐的咏叹)留出的最后三个圣周天;在为死者办取而代之的是由所采取的经文:安魂曲​​æternam等,ET力士perpetua等,也发生在canticle的,除了Benedicite有自己的doxology(Benedicamus Patrem Benedictus ES Domine等 - 唯一的选择一个在左边。罗马成年礼)。In the Mass it occurs after three psalms, the "Judica me" at the beginning, the fragment of the Introit-Psalm, and the "Lavabo" (omitted in Passiontide, except on feasts, and at requiem Masses).在地下发生后三诗篇中,“Judica我”开头,对Introit -诗篇片段,而“洗手盆”(省略Passiontide节日除外,并在安魂弥撒)。The first part only occurs in the responsoria throughout the Office, with a variable answer (the second part of the first verse) instead of "Sicut erat," the whole doxology after the "Deus in adjutorium," and in the preces at Prime; and again, this time as one verse, at the end of the invitatorium at Matins.第一部分只发生在整个办公室responsoria,可变的答案,而不是“Sicut erat”后的整个doxology(即第一首诗歌第二部分)“在adjutorium杀出”,并在总理的preces;再次,这作为一个诗在在晨祷invitatorium结束,时间。 At all these places it is left out in the Office for the Dead and at the end of Holy Week.在所有这些地方留下了它是在为死者办公室,并在圣周结束。The Gloria Patri is also constantly used in extraliturgical services, such as the Rosary.凯莱Patri也在不断地用在extraliturgical服务,如玫瑰。It was a common custom in the Middle Ages for preachers to end sermons with it.这是一个为传教士中世纪世俗结束它的说教。 In some countries, Germany especially, people make the sign of the cross at the first part of the doxology, considering it as chiefly a profession of faith.在一些国家,尤其是德国,人尽在doxology第一部分的十字标志,作为主要考虑的信仰职业。

Publication information Written by Adrian Fortescue.出版信息阿德里安Fortescue的书面。 Transcribed by Tony de Melo.转录由托尼德梅洛。The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书,体积五发布1909年。New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, May 1, 1909.Nihil Obstat,1909年5月1日。Remy Lafort, Censor.人头马lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约

Bibliography参考书目

ERMELIUS, Dissertatio historica de veteri christianâ doxologia (1684); SCHMIDT, De insignibus veteribus christianis formulis (1696); A SEELEN, Commentarius ad doxologiæ solemnis Gloria Patri verba: Sicut erat in principio in his Miscellanea (1732); BONA, Rerum liturgicarum libri duo (Cologne, 1674), II, 471; THALHOFER, Handbuch der kath.ERMELIUS,Dissertatio史馆DE veteri克里斯蒂娜doxologia(1684); SCHMIDT,德insignibus veteribus christianis formulis(1696),A SEELEN,Commentarius广告doxologiæ庄严凯莱Patri维巴:Sicut在principio erat在他的杂记(1732); BONA,Rerum liturgicarum libri二人(科隆,1674),II,471; THALHOFER,手册下载DER凯丝。Liturgik, I, 490 sq.; IDEM in Augsburger Pastoralblatt (1863), 289 sq.; RIETSCHEL, Lehrbuch der Liturgik, I, 355sq.; KRAUS, Real-Encyk., I, 377 sq.Liturgik,我,490平方米;在Augsburger Pastoralblatt同上(1863),289平方米; RIETSCHEL,Lehrbuch DER Liturgik,我355sq;克劳斯,实时Encyk,我,377平方米。



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