Doxology三一頌

General Information 一般信息

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." 阿三一頌是一個很短的祈禱或聖歌讚美的讚美的榮耀和威嚴的上帝。眾所周知doxologies包括榮耀上帝(凱萊帕特里)的榮耀是: (凱萊在excelsis ) ,羅馬,羅馬,羅馬(眾神)和希伯來文詞哈里路亞,意思是“讚美上帝” 。 Some verses of hymns, such as Thomas Ken's "Praise God from whom all blessings flow," are also called doxologies.有些詩句的讚美詩,如托馬斯肯的“讚美真主的人都祝福流” ,也稱為doxologies 。

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Doxology三一頌

General Information 一般信息

A Doxology is a hymn or formula of praise to God.阿三一頌是讚美或公式的讚美上帝。 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.許多doxologies被發現在聖經中,如在羅馬16:27 , Ephresians 3點21 ,和裘德25日,他們被稱為聖經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.在“較低”和“更大的” doxologies有兩個反應形式,起源於4世紀,現在使用的liturgies許多基督教教堂。

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." 小三一頌名為凱萊帕特里 : “榮耀頌,和兒子,和聖靈;因為它是在一開始,現在,和以往任何時候都須,世界上沒有結束。阿門。 ”

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." 更大三一頌,凱萊在excelsis上帝,是一種早期教會擴大歌曲的天使在路加二時14分: “上帝的榮耀中最高,地球上的男女之間的和平與他很高興。 ” 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.這是用在與羅馬天主教彌撒,除了在臨和大齋期,並在某些群眾整個一年,並在許多新教服務。

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.在禮儀的英格蘭教會,小三一頌發生在年底詩歌和canticles ,以及更大的三一頌是用來在某些季節的共融服務。

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."特別三一頌的三位一體三一頌,總結了佳能的質量,強調基督的mediatorship : “通過他,與他,在他在統一的聖靈,所有的光榮和榮譽是你的,全能的父,永遠和以往。 “

The greater, lesser, and Trinitarian doxologies are known as liturgical doxologies.更大的,較小的,並三位一體doxologies被稱為禮儀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. In Jewish worship, several psalms and the Eighteen Benedictions close with doxologies.詩的最後一個歌的英文主教托馬斯肯,從“讚美真主的人都祝福流” ,一般稱為三一頌”在新教。在猶太人崇拜,一些詩歌和18 Benedictions密切與doxologies 。


Doxology三一頌

Advanced Information 先進的信息

The term, which is derived from the Greek doxa (glory), denotes an ascription of praise to the three persons of the Blessed Trinity.這個詞,這是來自希臘doxa (榮譽) ,是指一個歸屬的讚揚三人的祝福三一。 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."在其最常見的形式,被稱為凱萊帕特里或“小三一頌” ,它是使: “榮耀頌,和兒子,和聖靈:由於這是在一開始,現在,和以往任何時候都應,世界上沒有結束。阿門。 “ Its use at the end of the Psalms, as directed, eg, in the Book of Common Prayer, dates from the fourth century.使用結束時的詩篇,作指示,例如在公禱書,日期從第四世紀。 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,象徵著責任Christianizing的詩篇和服務在同一時間“來連接的統一神體已知的猶太人與三一作為眾所周知的基督徒” (教程祈禱書,第101頁) 。

The so - called Greater Doxology is the Gloria in Excelsis, "Glory be to God on high."所謂-所謂大三一頌是在E xcelsis凱萊, “榮耀歸於上帝高。 ” On account of its opening words, taken directly from Luke 2:14, it is sometimes known as the Angelic Hymn.考慮到它的開頭語,採取直接從盧克二點14分,但有時也被稱為讚美詩的天使。 This doxology is of Greek origin (fourth century) and was used at first as a morning canticle.這是三一頌希臘血統( 4世紀) ,並在第一次使用作為一個上午頌歌。 Later it became incorporated into the Latin Mass, where it occupied a place at the beginning of the service.後來它成為納入質量拉丁美洲,在它佔領的地方開始時的服務。 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).在英文交流處1552改革者轉移讚美詩的結尾處,毫無疑問,按照使用在第一次聖: “當他們唱的讚美詩,他們出去” (瑪特泰26:30 ) 。 In this position it forms a fitting conclusion to the Christian sacrifice of praise and thanksgiving.在這個位置形成了一個恰當的結論基督教犧牲的讚美和感恩。

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.現在人們普遍認為,三一頌在年底主禱文不是原始文本的一部分的馬特。 6:9 - 13. 6點09 -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.它可被視為一種古老的禮儀除了祈禱,這是通過的希臘教堂,但不是由拉丁美洲。

F Colquhoun F Colquhoun

(Elwell Evangelical Dictionary) (規矩福音字典)


Doxology三一頌

Catholic Information 天主教新聞

In general this word means a short verse praising God and beginning, as a rule, with the Greek word Doxa.一般這個詞是指短期詩讚美上帝,並開始作為一項規則,與希臘字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).自訂的結束儀式或讚美詩這樣一個公式來自猶太教堂(參看祈禱的Manasses :蒂維東方格洛里亞在sæcula sæculorum 。阿門) 。 St. Paul uses doxologies constantly (Romans 11:36; Galatians 1:5; Ephesians 3:21; etc.).聖保祿使用doxologies不斷(羅馬書11:36 ;加拉太1:5 ;以弗所書3點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.).最早的例子是給聖父單獨,或通過他(直徑)的兒子(羅馬書16:27 ;洛25日,我克萊姆。 ,四十一;沃爾瑪。 Polyc 。 ,第xx ;等)和在(中文)或與(台,中繼)的聖靈( Mart. Polyc 。 , 14 , 22等) 。 The form of baptism (Matthew 28:19) had set an example of naming the three Persons in parallel order.形式的洗禮(馬太28:19 )樹立了榜樣的命名者的三個平行秩序。 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.尤其是在第四世紀,作為抗議阿里安退讓(自異端呼籲這些介詞;比照。聖巴茲爾, “德Spir , Sancto ” ,二至五) ,習慣使用的形式: “榮耀歸於父,和兒子,和聖靈“ ,成為普遍的天主教徒。 From this time we must distinguish two doxologies, a greater (doxologia maior) and a shorter (minor).從這個時候我們必須區分兩個doxologies ,更大的( doxologia約爾)和較短的(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.更大的三一頌是阿羅約在Excelsis上帝在馬薩諸塞州較短的形式,這是人們通常所指的名稱是“三一頌” ,是凱萊帕特里。 It is continued by an answer to the effect that this glory shall last for ever.這是繼續回答的影響,這一光榮須持續不斷。 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,順人人aionas噸aionon是非常常見的在第一世紀(羅馬書16:27 ;加拉太1:5 ;提摩太前書1點17分;希伯來書13時21 ;彼得前書4點11 ,我克萊姆。 , 20 , 32 , 38 , 43 , 45等;沃爾瑪。 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".這是一個共同的Hebraism (托比書13點23分;詩篇83:5 ;多次在啟示錄1:6 , 18人; 14:11 ; 19時03 ;等)的含義只是“永遠” 。 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.).簡單的形式,順人人aionas ,也很常見(羅馬書11:36 ; Doctr 。第十二Apost 。 , 9:10 ;在聖禮使徒憲法,各處)並行計算公式是:順人人mellontas aionas ( Mart. Polyc 。 ,十四) ;載geneas順genean (同上) ;等表達很快擴大到: “現在和永遠和世世無盡” (見希伯來書13時08分;沃爾瑪。 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.).在這種形式不斷出現在祈禱結束在希臘聖禮的聖詹姆斯(莎拉布萊曼,東歐Liturgies ,頁。 31 , 32 , 33 , 34 , 41等) 。 and in all the Eastern rites.和所有的東歐儀式。 The Greek form then became: Doxa patri kai yio kai hagio pneumati, kai nun kai aei kai eis tous aionas ton aionon. Amen.希臘表格然後是: Doxa帕特里偕楊偕hagio pneumati ,尼姑偕偕美國企業研究所凱順人人aionas噸aionon 。阿門。 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.在這種形狀它是用來在東部教會在各個點的聖禮(例如,在金口街的禮儀;見布萊曼,頁。 354 , 364等) ,作為過去兩年的詩歌歌詞,但並非總是如此作為與我們聯繫。 The second part is occasionally slightly modified and other verses are sometimes introduced between the two halves.第二部分是偶爾略作修改和其他經文,有時介紹了兩國之間的一半。 In the Latin Rite it seems originally to have had exactly the same form as in the East.在拉丁美洲麗似乎最初有完全相同的形式在東。 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個第二主教會議Vasio ( Vaison省的阿維尼翁)說,額外的話, Sicut erat在誠信原則,用於在羅馬,和非洲地區,作為抗議Arianism ,並命令他們說,同樣在高盧( can.訴) 。 As far as the East is concerned the synod is mistaken.至於東關注的主教是錯誤的。 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].這些話都從未使用過任何東歐儀式和希臘人抱怨它們的使用在西方[ Walafrid斯特拉波(九世紀) ,德情勢傳道書。 , 25 ] 。 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.這樣的解釋,即sicut erat在誠信原則的含義是拒絕Arianism導致了問題的答案是不那麼明顯要比表面上看起來。 To what do the words refer?要什麼的話是指? 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."現在每個人都理解為格洛麗亞的主題erat : “作為它[榮耀]在開始”等等,似乎然而,原來他們是指以Filius ,而且意義上的第二部分,在西方國家無論如何,說: “正如他[子]是在一開始,所以是他現在和應他永遠。 ” 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.在誠信原則的,那麼,顯然是針對第一個字的第四次福音,因此該句顯然是針對Arianism 。 There are medieval German versions in the form: "Als er war im Anfang".有中世紀的德國版的形式: “酸溶鋁呃戰爭免疫開端” 。

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.在三一頌的形式中,我們知道它已用於對自七世紀所有西方基督教,但在一個角落裡。 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.).在摩沙拉麗的公式是: “凱萊等榮譽帕特里等Filio等Spiritui sancto在sæcula sæculorum ” (所以在本Missal禮儀;見光致發光, LXXXV , 109 , 119等) 。 The Fourth Synod of Toledo in 633 ordered this form (can. xv). 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.第四次會議在托萊多633下令這種形式( can. XV )號決議。一個共同的中世紀的傳統,建立在一個虛假的信聖杰羅姆(在本篤版,巴黎, 1706年,第五, 415 )說,教皇達瑪斯( 366 -384 )介紹了凱萊帕特里年底的詩篇。 Cassian (died c. 435) speaks of this as a special custom of the Western Church (De instit. coen., II, viii). 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. Cassian (死於角435 )講這是一個特殊的習慣的西方教會(德instit 。科恩。 ,二,八) 。使用較短的三一頌在拉丁美洲教會是這樣的:兩個部分總是說或晟作為一個詩的反應。 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.他們總是出現在年底詩篇(詩篇時,有幾個共同的一個,作為第六十二屆和第六十三屆和再次140屆, 140屆和第一百五十在讚揚,凱萊帕特里一旦發生只有在年底組;另一方面,每組16詩句的第一百一十八詩篇在一天時間的凱萊) ,除多次為哀悼日。 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).出於這個原因(因為短三一頌一樣,更大的一個,凱萊在Excelsis上帝,在自然歡樂的聖歌)這是排除在最後3天的聖週;在辦公室死取而代之的是所採取的詩句:安魂曲æternam等,和ET勒克司佩爾佩等,也發生在canticles ,除非Benedicite有其自己的三一頌( Benedicamus Patrem 。 。 。 Benedictus方塊主,等等-唯一的選擇之一留在羅馬禮) 。 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).在大眾發生後,三個詩歌中, “ Judica我”開始時,該片段的Introit -詩篇,以及“ Lavabo ” (省略Passiontide ,除節日,並在彌撒) 。 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.第一部分只發生在responsoria整個辦公室,與一個變量的答案(第二部分的第一次詩句) ,而不是“ Sicut erat , ”整個三一頌後, “上帝在adjutorium ” ,並在preces在總理;再次,這一次詩句之一,在年底invitatorium在Matins 。 At all these places it is left out in the Office for the Dead and at the end of Holy Week. The Gloria Patri is also constantly used in extraliturgical services, such as the Rosary.在所有這些地方是在離開辦公室的死和年底的聖週。凱萊帕特里還不斷用extraliturgical服務,如玫瑰。 It was a common custom in the Middle Ages for preachers to end sermons with it.這是一個共同的習俗在中世紀的傳教士布道結束它。 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.在一些國家,尤其是德國,人們提出的跡象,兩岸在第一部分的三一頌,認為它作為主要的專業信念。

Publication information Written by Adrian Fortescue.出版信息撰稿阿德里安斯丘。 Transcribed by Tony de Melo. The Catholic Encyclopedia, Volume V. Published 1909.轉錄由托尼德安東尼。天主教百科全書,體積五, 1909年發布。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, May 1, 1909. Nihil Obstat , 1909年5月1號。 Remy Lafort, Censor.雷米Lafort ,檢查員。 Imprimatur.認可。 +John M. Farley, Archbishop of New York +約翰M法利,大主教紐約

Bibliography目錄

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 historica德veteri克里斯蒂安娜doxologia ( 1684 ) ;施密特,德insignibus veteribus christianis formulis ( 1696 ) ;阿SEELEN , Commentarius廣告doxologiæ莊嚴凱萊帕特里維巴: Sicut erat在誠信原則在他的外交部發言人談話( 1732年) ;善意,事物liturgicarum書哆(科隆, 1674年) ,二, 471 ; THALHOFER , kath手冊。 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;同上在奧格斯堡Pastoralblatt ( 1863年) , 289平方米;裡徹爾,教科書之Liturgik ,我355sq 。 ;克勞斯,實時Encyk 。 ,我377平方米


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