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." 1 doxology是短暂的祈祷或赞美诗称赞说，颂扬的光荣和英国的上帝。人所共知的doxologies包括荣耀上帝（凯莱patri ） ，被光荣（凯莱在excelsis ） ，是圣洁的，圣洁的，神圣的（ sanctus ） ，和希伯来文的字哈里路亚，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.一些诗的赞美诗，如托马斯县的“赞美上帝的人所有的祝福流” ，也称为doxologies 。
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A Doxology is a hymn or formula of praise to God. 1 doxology是一个赞美诗或公式，赞美上帝。 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，例如在罗马16时27分， ephresians 3时21分，和裘德25日，他们被称为圣经doxologies 。 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. “小”和“更大” doxologies是两个响应的形式，起源于4世纪，现正在使用的，在liturgies许多基督教教会。
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." 较小的doxology命名为凯莱patri ： “荣耀是父，及子，及圣灵;因为它是在一开始，现在是，和以往任何时候都不得，世界没有结束。阿民” 。
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." 更大的doxology ，凯莱在excelsis教育署各分区办事处，是早期教会的扩展，这首歌的天使在路加2时14分： “荣耀归于上帝在最高的，和地球上的和平之间的男子与他很高兴” 。 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.这是用在与罗马天主教弥撒，除了在的到来和借出，并在某些群众在整个一年中，而且在许多新教的服务。
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.在礼仪中的英国教会，较轻的doxology发生在年底诗篇和canticles ，和更大的doxology是用来在某些季节，在共融的服务。
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 ， 三位一体的doxology ，结束了佳能的质量，强调基督的mediatorship ： “通过他，与他，在他身上，在团结，圣灵，所有的光荣和荣誉是你们的，万能的父亲，为以往任何时候都和以往任何时候都“ 。
The greater, lesser, and Trinitarian doxologies are known as liturgical doxologies.更大的，较轻的，三位一体的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.最后stanza一个赞美诗由英语主教托马斯肯开始， “赞美上帝的人所有的祝福流” ，这是常见的所谓“ doxology ”在新教教会。 In Jewish worship, several psalms and the Eighteen Benedictions close with doxologies.在犹太人的崇拜，一些诗篇和18 benedictions密切与doxologies 。
The term, which is derived from the Greek doxa (glory), denotes an ascription of praise to the three persons of the Blessed Trinity.任期，这是来自希腊doxa （荣耀） ，是指一归属赞扬三名人士的有福了三一。 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，称为凯莱patri或“较小的doxology ， ”这是所提供的： “荣耀是父，及子，及圣灵：因为它是在一开始，现在是，和以往任何时候都应，世界没有结束。阿民“ 。 Its use at the end of the Psalms, as directed, eg, in the Book of Common Prayer, dates from the fourth century.其使用在去年底的诗篇，作指示，例如，在该书中共同祈祷，日期从四分之一世纪。 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，这是象征的责任christianizing的诗篇，并在同一时间， “连接的统一的神的源头，众所周知，犹太人与三一众所周知的基督徒” （补习社的祈祷书，第101页） 。
The so - called Greater Doxology is the Gloria in Excelsis, "Glory be to God on high."所以-所谓的更大的d oxology是凯莱在e xcelsis， “光荣被上帝就高” 。 On account of its opening words, taken directly from Luke 2:14, it is sometimes known as the Angelic Hymn.对帐户的开放，换句话说，采取直接从路加福音2时14分，它有时也被称为天使赞美诗。 This doxology is of Greek origin (fourth century) and was used at first as a morning canticle.这doxology是希腊的原产地（第四世纪） ，并用第一作为一个上午canticle 。 Later it became incorporated into the Latin Mass, where it occupied a place at the beginning of the service.后来它成为纳入拉丁美洲群众，在那里被占领的地方，在开始提供服务。 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).中，英文交流服务1552改革者转移赞美诗到去年底，该办事处，毫无疑问，在按照使用在第一次圣体圣事： “当他们一唱赞美诗，他们走出去” （ matt. 26:30 ） 。 In this position it forms a fitting conclusion to the Christian sacrifice of praise and thanksgiving.在这方面的立场，它形成了一个恰当的结论，以基督教颂赞为祭和感恩。
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.现在是普遍一致认为， doxology在去年底主祷文是不是原始文本的一部分的马特。 6:9 - 13. 6点09分-1 3。 It may be regarded as an ancient liturgical addition to the prayer, which was adopted by the Greek church but not by the Latin.它可被视为一个古老的礼仪，除了祈祷，这是通过由希腊教会，但不是由拉丁美洲。
F Colquhoun f colquhoun
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
In general this word means a short verse praising God and beginning, as a rule, with the Greek word Doxa.在一般这个词是指短期诗赞美上帝，并开始，作为一项规则，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).自定义的结束仪式，或赞美诗这样的一个公式，来自犹太教堂（参见祷告玛：梯预测凯莱在sæcula sæculorum 。阿民） 。 St. Paul uses doxologies constantly (Romans 11:36; Galatians 1:5; Ephesians 3:21; etc.).圣保禄用途doxologies不断（罗马11时36分;加拉太1时05分;以弗所书3时21分;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.).最早的例子是给上帝的父亲单独，或向他通过（直径）的儿子（罗马书16时27分;裘德25日，我clem ，四十一;沃尔玛。 polyc ，第XX ;等） ，以及在（中文）或与（的SYN ，中继）圣灵（ mart. polyc ，十四，二十二，等等） 。 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 ）树立了榜样命名的三名人士在平行秩序。 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.特别是在四分之一世纪，作为一个抗议arian从属（自异端呼吁这些介词;比照圣罗勒， “德spir ， sancto ” ，二至五） ，自定义使用的形式： “荣耀归与父，及子，和圣灵“ ，成为普遍的天主教徒。 From this time we must distinguish two doxologies, a greater (doxologia maior) and a shorter (minor).从这个时候，我们必须区分两个doxologies ，更大的（ doxologia maior ）和较短的（小） 。 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.更大的doxology是凯莱在excelsis教育署各分区办事处，在马萨诸塞州较短的形式，这是一个普遍提到的名义下， “ doxology ” ，是凯莱patri 。 It is continued by an answer to the effect that this glory shall last for ever.这是继续由一个答案的影响，这在过去的荣耀，应永远。 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.).形式， EIS的Tous的aionas吨aionon是很普遍的在第一世纪（罗马16时27分;加拉太1时05分;一提摩太1时17分;希伯来书13时21分;一彼得4时11分，我clem 。 ， 20 ， 32 ， 38 ， 43 ， 45 ，等;沃尔玛。 polyc ， 22日，等等） 。 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hebraism （ Tobit回归13时23分;诗篇83:5 ;一再在启示1时06分， 18岁; 14时11分; 19时03分;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的Tous的aionas ，亦是共同的（罗马11时36分; doctr第十二apost ， 9时10分，在礼仪中的使徒宪法，各处）平行formulæ是： EIS的Tous的mellontas aionas （ mart. polyc 。 ， 14 ） ;载脂蛋白geneas的EIS genean （同上） ;等，这表达的是尽快扩大到： “现在和以往任何时候都和在世世无尽” （见希伯来书13时08分;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.).在这种形式出现，不断在年底祈祷，在希腊礼仪圣雅各福群会（布莱曼，东区liturgies ，第31 ， 32 ， 33 ， 34 ， 41 ，等等） 。 and in all the Eastern rites.而在所有东部仪式。 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，然后成为： doxa patri启yio启hagio pneumati ，启尼姑启启成人的EIS Tous的aionas吨aionon 。 Amen.阿民。 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.在此形状这是用在东部教会在各点的礼仪（例如在圣金口的成年礼;见布莱曼，第354 ， 364等） ，并作为最后的二诗的诗篇，虽然并非如此，往往作为与我们。 The second part is occasionally slightly modified and other verses are sometimes introduced between the two halves.第二部分是偶尔略作修改和其他经文，有时介绍了两国之间的边。 In the Latin Rite it seems originally to have had exactly the same form as in the East.在拉丁美洲的仪式，似乎原本有完全相同的形式，在东部地区。 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第二主教瓦西奥（ vaison在省的亚维侬）说，额外换言之， sicut erat在principio ，用于在罗马，东，非洲作为一个抗议arianism ，并命令他们说，同样在高卢（ can.五） 。 As far as the East is concerned the synod is mistaken.据东方关注的主教是错误的。 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来在任何东区成年礼和希腊人抱怨他们的使用，在西方[ walafrid斯特拉波（第九世纪） ，德rebus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.解释说， sicut erat在principio是指作为一个拒绝arianism导致一个问题的答案是那么明显，似乎比。 To what do the words refer?什么做的话是指？ 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."现在大家都明白，凯莱为主题的erat ： “因为它[荣耀]是在开始时”等，看来，不过，原来他们的意思是指filius ，而且所指的第二部分，在西方在任何率，是： “作为他的儿子]是在开始的，所以他现在等他应为以往任何时候都” 。 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 ，然后，便是一个明显的典故，以第一的话，第四个福音，所以判刑，显然是针对arianism 。 There are medieval German versions in the form: "Als er war im Anfang".有中世纪的德国版本，在形式： “勾地表制度呃战争的即时通讯anfang ” 。
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.该doxology在以何种形式我们知道，已用它以来，约七世纪所有西方基督教的，除在一个角落里。 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.).在莫扎拉布素歌成年礼的公式是： “凯莱等荣誉patri等filio等spiritui sancto在sæcula sæculorum ” （因此，在missal这成年礼;见特等， lxxxv ， 109 ， 119 ，等等） 。 The Fourth Synod of Toledo in 633 ordered this form (can. xv).第四主教托莱多在633下令这种形式（ can. XV ）号决议。 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.一个共同的中世纪的传统，成立于1杂散信圣杰罗姆（在本笃会版，巴黎， 1706年，五， 415 ）说，教宗达玛斯（ 366-384 ）介绍了凯莱patri在年底诗篇。 Cassian (died c. 435) speaks of this as a special custom of the Western Church (De instit. coen., II, viii). cassian （死于长435 ）谈这个作为一个特殊的习惯，西方教会（德instit 。科恩。第一，二，八） 。 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.使用较短的doxology ，在拉丁美洲教会是这样的：两个部分，总是说或唱作为一个诗与回应。 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.他们总是出现在年底诗篇（当几个诗篇是一起由于一，作为60届和60届和再次140 -第八， 140 -第九和第一百五十在赞扬，凯莱patri一旦发生，只有在年底集团;另一方面每组16韵文的第一百一十八诗篇，在天时间已凯莱） ，除场合的哀悼。 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).基于这个原因， （因为短doxology一样，更大的一，凯莱在excelsis教育署各分区办事处，在自然欢乐的高唱） ，这是左列于最后三天的圣周;在办公室里为死者及其地方所采取的诗：安魂曲æternam等，和ET勒克斯perpetua等，也会发生后， canticles ，除该benedicite有自己的doxology （ benedicamus patrem 。 。 。 benedictus部主等-的唯一选择一离开，在罗马成年礼） 。 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， 3诗篇， “ judica我”在开始时，该片段的introit -诗篇，和“ lavabo ” （遗漏了passiontide ，除宴，并在群众的安魂曲） 。 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.第一部分只发生在该responsoria整个办公室，与一个变量的答案（第二部分的第一首诗） ，而不是“ sicut erat ， ”整个doxology后， “ deus在adjutorium ” ，在该preces在总理;再次，这个时候，作为一首诗，截至去年底的invitatorium在晨祷。 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，这是遗漏了在办公室里为死者和年底的圣周。 The Gloria Patri is also constantly used in extraliturgical services, such as the Rosary.凯莱patri ，也是不断用在extraliturgical服务，如玫瑰。 It was a common custom in the Middle Ages for preachers to end sermons with it.它是一项共同的习俗在中世纪为传教士布道结束它。 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，特别是德国，人们作出的迹象，两岸关系在第一部分的doxology ，考虑到它作为主要是一个专业的信念。
Publication information Written by Adrian Fortescue.出版信息的书面由Adrian fortescue 。 Transcribed by Tony de Melo.转录由Tony作家德梅洛。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，货量五出版的1909年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
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