Glory to the Trinity:
The Liturgical Doxologies (Part 2)
While the hymn Gloria in excelsis Deo was known from the fourth century, its inclusion in Roman liturgy dates from later, perhaps the sixth century when it appeared rather suddenly in Christmas Masses.
Its use was restricted for quite some time to pontifical (bishop's) Masses.
In the first edition of the Liber pontificalis we find it used only at the Midnight Mass of Christmas, stemming undoubtedly from its opening phrase taken from Saint Luke's Christmas narrative.
Pope Symmachus (d.514) appointed it to be sung on Sundays and feasts of martyrs.
The Gregorian Sacramentary retained its use only at pontifical Masses; however, this seems to have changed by the twelfth century when its use was expanded.
Whenever the Te Deum was called for in Matins, the Gloria in excelsis would be intoned during Mass.
Its joyful character was established, leading to its exclusion during the penitential seasons of Advent and Lent.
Although not giving equal literary weight to all Persons, the hymn is indeed Trinitarian in form.
It begins with an introduction taken from Luke 2:14, thus bringing "a sense of Christmas to every Mass, for our Savior comes upon our altars under the lowly appearance of Bread, as once He came as a Child."
God the Father is addressed first, continuing through "we praise you for your glory."
Not in petition do we turn to the Father, but thanking him for the beauty and majesty of God himself.
The second part of the Gloria is addressed to God the Son, and develops as a prayer of redemption.
The title, "Lamb of God" appears, a title befitting the sacrificial nature of Christ's life, a title to be echoed and developed later in the Eucharistic Liturgy.
The Holy Spirit is praised at the end of the hymn, together with the Father and the Son, lending Trinitarian closure to this Greater Doxology.
The Lesser Doxology is used throughout the Liturgy of the Hours (Divine Office) and for extra-liturgical devotions like the Rosary.
Its Latin form (Gloria Patri et Filio et Spiritui Sancto, sicut erat in principio et nunc et semper, et in sæcula sæculorum. Amen) has remained constant for some time.
The English translation exists in two familiar versions, even in this 21st century.
Anyone older than the Second Vatican Council will remember:
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.
The official text found in The Liturgy of the Hours, translated by ICEL, seems to be more faithful to the Latin and reads:
Glory to the Father, and to the Son, and to the Holy Spirit;
as it was in the beginning, is now, and will be for ever.
Amen.
This doxology occurs frequently in the Office: it is used after the introductory verse (followed by an "Alleluia" outside of Lent) and its first phrase marks the middle of the Responsory for Morning Prayer and Evening Prayer.
Most ubiquitously it is found at the end of every psalm and canticle as a fitting conclusion to each of these Scriptural poems, and serves to Christianize the Old Testament texts.
The only exception is in the Benedicite (Daniel 3:56-88), prayed at Morning Prayer on alternate Sundays.
Another Trinitarian doxology is worked into its poetic structure at the conclusion of this particular canticle.
These two prayers, the Greater Doxology and the Lesser Doxology, occur throughout the Church's liturgy, reverberating the praise of the Triune God, remembering our beginnings as a Christian people with the song of the angels at the Incarnation mystery and continuing for ages of ages as our praise "will be for ever" manifest in the glories of heaven.
See Paschal Gloria CNP Catalog #3130
and Universal Music for Evening Prayer CNP Catalog #3101
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Back to Part 1: Introduction