Several doxologies are in common use in the worship of both liturgical and non-liturgical churches. While not entirely quotations from the Scriptures, these doxologies rest on a biblical foundation.
The Doxology. In the worship of many Protestant churches a brief hymn, known familiarly as “The Doxology,” consists of four short praises, beginning with “Praise God, from whom all blessings flow.” This doxology is ascribed to Thomas Ken (1637–1711) and is usually sung to the tune “Old Hundredth” from the Geneva Psalter. In many churches, it regularly accompanies the presentation of the offering but can be used at any appropriate point in the service, especially as one of the acts of entrance. This doxology strikes the scriptural note of universal praise to God the Father, Son, and Holy Spirit.
Gloria Patri. Another familiar doxology, known as the Gloria Patri, is typically used after a Scripture reading or the singing of a psalm or liturgical canticle:
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.
From an early period, this doxology has been used to place the Psalms into a Christian frame of reference. It is sometimes called the “lesser doxology,” in contrast to the Gloria in Excelsis or “greater doxology.” The exact form of this doxology varied in antiquity, becoming fixed only after the fourth century as an affirmation of orthodox Trinitarianism. In its present form, the Gloria Patri is based largely on the Trinitarian formula as found in Matthew 28:19; primitive versions of it appear also in Romans 16:27, Ephesians 3:21, and 2 Peter 3:18.
Gloria in Excelsis. The Gloria in Excelsis, or “greater doxology,” is an ancient Greek hymn in use since the fourth century in Eastern churches. It gradually found its way into the liturgies of the Western church, where it has generally been considered a festive hymn not sung on penitential occasions. The Gloria in Excelsis is a series of three acclamations, beginning with an antiphon based on the angelic hymn at the birth of Christ (Luke 2:14). The acclamations have been drawn from phrases used at various points in the eucharistic liturgy of the Eastern church. The first acclamation expands the theme of praise to God the Father because of the appearance of his salvation in the Messiah. The second stanza is addressed to the Son; it focuses on “the Lamb of God, who takes away the sin of the world!” (John 1:29) and on Christ in his exaltation to the right hand of the Father (Acts 2:33; 5:31). The third acclamation recalls the most primitive Christian confession of faith: “Jesus Christ is Lord!” (cf. Acts 2:23; 1 Cor. 8:6; Phil. 2:11). Recently published hymnbooks have returned to a more ancient version of the text of the Gloria in Excelsis. The full doxology appears as follows:
Glory to God in the highest, and peace to his people on earth.
Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory.
Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, you take away the sin of the world; have mercy on us; you are seated at the right hand of the Father; receive our prayer.
For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.