Gloria in excelsis Deo

File:Gloria 5 (init).png

One melody for the text in neume notation

"Gloria in excelsis Deo" (Latin for 'Glory to God in the highest') is a Christian hymn known also as the Greater Doxology (as distinguished from the "Minor Doxology" or Gloria Patri) and the Angelic Hymn or Hymn of the Angels. The name is often abbreviated to Gloria in Excelsis or simply Gloria.

The hymn begins with the words that the angels sang in the annunciation to the shepherds of the birth of Jesus according to the nativity story in the Christian Bible, in Latin in the Douay-Rheims Bible. Other verses were added very early, forming a doxology.

An article by David Flusser links the text of the verse in Luke with ancient Jewish liturgy.

History

Gloria in excelsis Deo is an example of the psalmi idiotici ("private psalms", i.e., compositions by individuals in imitation of the biblical Psalter) that were popular in the 2nd and 3rd centuries. Other surviving examples of this lyric poetry are the Te Deum and the Phos Hilaron. In the 4th century it became part of morning prayers, and is still recited in the Byzantine Rite Orthros service.

The Latin translation is traditionally attributed to Hilary of Poitiers (c. 300–368), who may have learned it while in the East (359–360); as such, it is part of a loose tradition of early Latin translations of the scripture known as the Vetus Latina. The Vulgate Latin translation of the Bible was commissioned only in 382.

The Latin hymn thus uses the word excelsis to translate the Greek word ὑψίστοις – hypsístois (the highest) in Luke 2:14: Douay-Rheims, not the word altissimis, which Jerome preferred for his translation. However, this word is used near the end: tu solus Altissimus, Iesu Christe (you alone the Most High, Jesus Christ).

Present-day Greek Orthodox text

Δόξα Σοι τῷ δείξαντι τὸ φῶς.
Δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκία.
Ὑμνοῦμέν σε, εὐλογοῦμέν σε, προσκυνοῦμέν σε, δοξολογοῦμέν σε, εὐχαριστοῦμέν σοι, διὰ τὴν μεγάλην σου δόξαν.
Κύριε Βασιλεῦ, ἐπουράνιε Θεέ, Πάτερ παντοκράτορ, Κύριε Υἱὲ μονογενές, Ἰησοῦ Χριστέ, καὶ Ἅγιον Πνεῦμα.
Κύριε ὁ Θεός, ὁ ἀμνὸς τοῦ Θεοῦ, ὁ Υἱός τοῦ Πατρός, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ἐλέησον ἡμᾶς, ὁ αἴρων τὰς ἁμαρτίας τοῦ κόσμου.
Πρόσδεξαι τὴν δέησιν ἡμῶν, ὁ καθήμενος ἐν δεξιᾷ τοῦ Πατρός, καὶ ἐλέησον ἡμᾶς.
Ὅτι σὺ εἶ μόνος Ἅγιος, σὺ εἶ μόνος Κύριος, Ἰησοῦς Χριστός, εἰς δόξαν Θεοῦ Πατρός. Ἀμήν.
Καθ' ἑκάστην ἡμέραν εὐλογήσω σε, καὶ αἰνέσω τὸ ὄνομά σου εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος.
Καταξίωσον, Κύριε, ἐν τῇ ἡμέρᾳ ταύτῃ, ἀναμαρτήτους φυλαχθῆναι ἡμᾶς.
Εὐλογητὸς εἶ, Κύριε, ὁ Θεὸς τῶν Πατέρων ἡμῶν, καὶ αἰνετὸν καὶ δεδοξασμένον τὸ ὄνομά σου εἰς τοὺς αἰῶνας. Ἀμήν.
Γένοιτο, Κύριε, τὸ ἔλεός σου ἐφ' ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σέ.
Εὐλογητὸς εἶ, Κύριε. δίδαξόν με τὰ δικαιώματά σου (γ').
Κύριε, καταφυγὴ ἐγενήθης ἡμῖν, ἐν γενεᾷ καὶ γενεᾷ.
Ἐγὼ εἶπα· Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι.
Κύριε, πρὸς σὲ κατέφυγον, δίδαξόν με τοῦ ποιεῖν τὸ θέλημά σου, ὅτι σὺ εἶ ὁ Θεός μου.
Ὅτι παρὰ σοὶ πηγὴ ζωῆς, ἐν τῷ φωτί σου ὀψόμεθα φῶς.
Παράτεινον τὸ ἔλεός σου τοῖς γινώσκουσί σε.
Ἅγιος ὁ Θεός, Ἅγιος Ἰσχυρός, Ἅγιος Ἀθάνατος, ἐλέησον ἡμᾶς (ἐκ γ').
Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι,
καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
Ἅγιος Ἀθάνατος, ἐλέησον ἡμᾶς.
Ἅγιος ὁ Θεός, Ἅγιος Ἰσχυρός, Ἅγιος Ἀθάνατος, ἐλέησον ἡμᾶς.
(Verses follow that vary according to whether the celebration is on a Sunday or a weekday.)

Glory to you who have shown us the light.
Glory to God in the highest and on earth peace, good will to all people.
We praise you, we bless you, we worship you, we glorify you, we give thanks to you for your great glory.
Lord, King, heavenly God, Father, almighty; Lord, the only-begotten Son, Jesus Christ, and Holy Spirit.
Lord God, Lamb of God, Son of the Father who take away the sin of the world, have mercy on us, you who take away the sins of the world.
Receive our prayer, you who sit at the right hand of the Father, and have mercy on us.
For you only are holy, only you are Lord, Jesus Christ, to the glory of God the Father. Amen.
Each day we bless you, and we praise your name forever and to the ages of ages.
Lord, grant that we may be kept this day without sin.
Blessed are you, Lord, God of our fathers. Your name is praised and glorified throughout all ages. Amen.
Let your mercy, Lord, be upon us, as our trust is in you.
Blessed are you, Lord, teach me your statutes (3).
Lord, you have been our refuge from generation to generation.
I said: Lord, have mercy on me; heal my soul, for I have sinned against you.
Lord, to you have I fled; teach me to do your will, for you are my God.
For you are the source of life, and in your light we shall see light.
Extend your mercy to those who know you.
Holy God, Holy Mighty, Holy Immortal, have mercy on us (3).
Glory to the Father and the Son and the Holy Spirit.
Now and forever and to the ages of ages. Amen.
Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Present-day Coptic text

Ⲙⲁⲣⲉⲛϩⲱⲥ ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ: ϫⲉ ⲟⲩⲱ̀ⲟⲩ ⲙ̀Ⲫ̀ⲛⲟⲩϯ ϧⲉⲛ ⲛⲏⲉⲧϭⲟⲥⲓ: ⲛⲉⲙ ⲟⲩϩⲓⲣⲏⲛⲏ ϩⲓϫⲉⲛ ⲡⲓⲕⲁϩⲓ: ⲛⲉⲙ ⲟⲩϯⲙⲁϯ ϧⲉⲛ ⲛⲓⲣⲱⲙⲓ.
Ⲧⲉⲛϩⲱⲥ ⲉ̀ⲣⲟⲕ: ⲧⲉⲛⲥ̀ⲙⲟⲩ ⲉ̀ⲣⲟⲕ: ⲧⲉⲛϣⲉⲙϣⲓ ⲙ̀ⲙⲟⲕ: ⲧⲉⲛⲟⲩⲱϣⲧ ⲙ̀ⲙⲟⲕ: ⲧⲉⲛⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉ̀ⲃⲟⲗ: ⲧⲉⲛⲥⲁϫⲓ ϧⲉⲛ ⲡⲉⲕⲱ̀ⲟⲩ: ⲧⲉⲛϣⲉⲡϩ̀ⲙⲟⲧ ⲛ̀ⲧⲟⲧⲕ ⲉⲑⲃⲉ ⲡⲉⲕⲛⲓϣϯ ⲛ̀ⲱ̀ⲟⲩ.
Ⲡ̀ϭⲟⲓⲥ Ⲡⲓⲟⲩⲣⲟ ⲉⲧ ϩⲓϫⲉⲛ ⲛⲓⲫⲏⲟⲩⲓ̀: Ⲫ̀ⲛⲟⲩϯ Ⲫ̀ⲓⲱⲧ Ⲡⲓⲡⲁⲛⲧⲟⲕⲣⲁⲧⲱⲣ: Ⲡ̀ϭⲟⲓⲥ Ⲡ̀ϣⲏⲣⲓ ⲙ̀ⲙⲁⲩⲁⲧϥ ⲡⲓⲙⲟⲛⲟⲅⲉⲛⲏⲥ Ⲓⲏⲥⲟⲩⲥ Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ: ⲛⲉⲙ Ⲡⲓⲡ̀ⲛⲉⲩⲙⲁ Ⲉⲑⲟⲩⲁⲃ.
Ⲡ̀ϭⲟⲓⲥ Ⲫ̀ⲛⲟⲩϯ Ⲡⲓϩⲏⲓⲃ ⲛ̀ⲧⲉ Ⲫ̀ⲛⲟⲩϯ: Ⲡⲓϣⲏⲣⲓ ⲛ̀ⲧⲉ Ⲫ̀ⲓⲱⲧ: ⲫⲏⲉⲧⲱ̀ⲗⲓ ⲙ̀ⲫ̀ⲛⲟⲃⲓ ⲛ̀ⲧⲉ ⲡⲓⲕⲟⲥⲙⲟⲥ ⲛⲁⲓ ⲛⲁⲛ.
Ⲫⲏⲉⲧⲱ̀ⲗⲓ ⲙ̀ⲫ̀ⲛⲟⲃⲓ ⲛ̀ⲧⲉ ⲡⲓⲕⲟⲥⲙⲟⲥ ϣⲉⲡ ⲛⲉⲛϯϩⲟ ⲉ̀ⲣⲟⲕ. Ⲫⲏⲉⲧϩⲉⲙⲥⲓ ⲥⲁⲟⲩⲓ̀ⲛⲁⲙ ⲙ̀Ⲡⲉϥⲓⲱⲧ ⲛⲁⲓ ⲛⲁⲛ.
Ⲛ̀ⲑⲟⲕ ⲙ̀ⲙⲁⲩⲁⲧⲕ ⲉⲑⲟⲩⲁⲃ: ⲛ̀ⲑⲟⲕ ⲙ̀ⲙⲁⲩⲁⲧⲕ ⲉⲧϭⲟⲥⲓ: Ⲡⲁϭⲟⲓⲥ Ⲓⲏⲥⲟⲩⲥ Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ: ⲛⲉⲙ Ⲡⲓⲡ̀ⲛⲉⲩⲙⲁ Ⲉⲑⲟⲩⲁⲃ. Ⲉ̀ⲟⲩⲱ̀ⲟⲩ ⲙ̀Ⲫ̀ⲛⲟⲩϯ Ⲫ̀ⲓⲱⲧ. Ⲁ̀ⲙⲏⲛ.
Ϯⲛⲁⲥ̀ⲙⲟⲩ ⲉ̀ⲣⲟⲕ ⲙ̀ⲙⲏⲛⲓ ⲙ̀ⲙⲏⲛⲓ: ϯⲛⲁⲥ̀ⲙⲟⲩ ⲉ̀ⲡⲉⲕⲣⲁⲛ ⲉⲑⲟⲩⲁⲃ ϣⲁ ⲉ̀ⲛⲉϩ ⲛⲉⲙ ϣⲁ ⲉ̀ⲛⲉϩ ⲛ̀ⲧⲉ ⲛⲓⲉ̀ⲛⲉϩ. Ⲁ̀ⲙⲏⲛ.
Ⲓⲥϫⲉⲛ ϫⲱⲣϩ ⲁ̀ ⲡⲁⲡ̀ⲛⲉⲩⲙⲁ ϣⲱⲣⲡ ⲙ̀ⲙⲟϥ ϩⲁⲣⲟⲕ Ⲡⲁⲛⲟⲩϯ: ϫⲉ ϩⲁⲛⲟⲩⲱⲓⲛⲓ ⲛⲉ ⲛⲉⲕⲟⲩⲁϩⲥⲁϩⲛⲓ ϩⲓϫⲉⲛ ⲡⲓⲕⲁϩⲓ.
Ⲛⲁⲓⲉⲣⲙⲉⲗⲉⲧⲁⲛ ϩⲓϫⲉⲛ ⲛⲉⲕⲙⲱⲓⲧ: ϫⲉ ⲁⲕϣⲱⲡⲓ ⲛⲏⲓ ⲛ̀ⲟⲩⲃⲟⲏ̀ⲑⲟⲥ. Ϩⲁⲛⲁ̀ⲧⲟⲟⲩⲓ̀ Ⲡ̀ϭⲟⲓⲥ ⲉⲕⲉ̀ⲥⲱⲧⲉⲙ ⲉ̀ⲧ̀ⲥ̀ⲙⲏ: ϣⲱⲣⲡ ⲉⲓⲉ̀ⲧⲁϩⲟⲓ ⲛⲁϩⲣⲁⲕ ⲉⲕⲉ̀ⲛⲁⲩ ⲉ̀ⲣⲟⲓ.

Let us praise with the angels saying, “Glory to God in the highest, peace on earth, and goodwill toward men.”
We praise You. We bless You. We serve You. We worship You. We confess to You. We proclaim Your glory. We thank You for Your great glory.
O Lord who reigns over the heavens, God the Father, the Almighty. O Lord, the one only-begotten Son, Jesus Christ, and the Holy Spirit.
O Lord God, Lamb of God, Son of the Father, who bears the sins of the world, have mercy on us.
O who bears the sins of the world, accept our supplications. O who sits at the right hand of His Father, have mercy on us.
You alone are holy; You alone are the Most High, my Lord Jesus Christ, and the Holy Spirit. Glory to God the Father. Amen.
Every day I will bless You and praise Your holy name forever and unto the ages of all ages. Amen.
Since the night my spirit seeks You early, O my God, for Your commandments are a light on the earth.
I continually pursue Your ways for You have become a help to me. In the morning You hear my voice. Early, I stand before You, and You see me.

Present-day Latin text

Glória in excélsis Deo
et in terra pax homínibus bonæ voluntátis.
Laudámus te,
benedícimus te,
adorámus te,
glorificámus te,
grátias ágimus tibi propter magnam glóriam tuam,
Dómine Deus, Rex cæléstis,
Deus Pater omnípotens.

Dómine Fili Unigénite, Iesu Christe,
Dómine Deus, Agnus Dei, Fílius Patris,
qui tollis peccáta mundi,
miserére nobis;
qui tollis peccáta mundi,
súscipe deprecatiónem nostram.
Qui sedes ad déxteram Patris,
miserére nobis.

Quóniam tu solus Sanctus,
tu solus Dóminus,
tu solus Altíssimus,
Iesu Christe,
cum Sancto Spíritu:
in glória Dei Patris.
Amen.

Glory to God in the highest,
and on earth peace to people of good will.
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory,
Lord God, heavenly King,
O God, almighty Father.

Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
who takes away the sins of the world,
have mercy on us;
you take away the sins of the world,
receive our prayer;
you are seated at the right hand of the Father,
have mercy on us.

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.

Liturgical use

Byzantine Rite

In the Byzantine Rite (used by the Eastern Orthodox and Byzantine Catholic Churches), the Gloria is referred to as the Doxology, and there are two forms: the Greater Doxology and the Lesser Doxology. The Greater Doxology is always sung, whereas the Lesser Doxology is read. There are certain textual differences between the two, and the order is somewhat altered in the two forms.

The Greater Doxology is used in the Orthros (Matins) on Sundays and feast days. The Lesser Doxology is used at Matins on simple weekdays and at the Apodeipnon (Compline), but not in the Divine Liturgy.

Alexandrine Rite

In the Alexandrine Rite (used by the Coptic Orthodox Church and some other Oriental Orthodox Churches), the Gloria is a common congregational prayer, sometime referred to as the "Praise of the Angels". It is recited collectively by the congregation during the Morning Raising of Incense, as well as at the Matins prayer of the Agpeya (the Alexandrian Canonical Book of the Hours). The first verse of the hymn is also recited at the dismissal of the Divine Liturgy before the chanting of the "Concluding Canon".

Roman Rite

By contrast, in the Roman Rite this hymn is not included in the Liturgy of the Hours, but is sung or recited at Mass, after the Kyrie, on Sundays outside of Lent and Advent, during the octaves of Easter and Christmas, and on solemnities and feasts.

In Masses celebrated in accordance with the 1962 Roman Missal (authorized as an extraordinary form of the Roman Rite), the Gloria is sung much more frequently: the 1960 Code of Rubrics require it at Mass when in the corresponding Office of the day the Te Deum is said at Matins. It is thus used not only on I and II-class feasts (corresponding to solemnities and feasts in the post-Vatican II Mass) but also on III-class feasts (corresponding to memorials in the later form). In the 1962 form it is also said on ferias of Christmastide and Paschaltide even outside the octaves, but is omitted during the Septuagesima season, which does not exist in the post-Vatican II liturgy. The Gloria is also sung in both the pre-Vatican II and in the later form of the Roman Rite at the Mass of the Lord's Supper in the evening of Maundy Thursday and at the Easter Vigil.

A tradition recorded in the Liber Pontificalis attributes to Pope Telesphorus (128–139?) the use of the hymn at the Mass of Christmas Day and to Pope Symmachus (498–514) its use on Sundays and the feasts of martyrs, but only by bishops; the right to use it was later extended to priests, at first only at Easter and on the day of their ordination, but by the end of the 11th century priests, as well as bishops, used it in the Mass on Sundays and feasts outside of Lent and Pre-Lent. After the 12th century Advent began to be considered a penitential period in imitation of Lent, to the exclusion therefore of the Gloria in excelsis Deo.

Lutheran Rite

The hymn is used in the Divine Service of the Lutheran Churches.

Anglican use

In the Church of England's 1549 edition of the Book of Common Prayer, it was used in the same position as in the Roman Rite but was later moved to the end of the service, immediately before the concluding blessing. Revisions to the Prayer Book produced the 1552 prayer book and later the 1662 prayer book, but this placement was retained by the Anglican Communion until the 20th century. Common Worship provides two Orders, one of which places the hymn in the earlier position.

The 1789 Protestant Episcopal Church in the United States of America prayer book placed the Gloria at the end of the psalms in Morning Prayer and Evening Prayer as an option in place of the Gloria Patri and also placed the Gloria at the end of the holy Eucharist (like the 1662 prayer book). The 1928 version removed the Gloria from Morning Prayer but retained it in Evening Prayer. This 1928 edition is still the standard in the breakaway Continuing Anglican churches. The Episcopal Church's 1979 Book moved it to the beginning, after or in place of the Kyrie in Rite One. In a Rite Two (i.e., contemporary language) service of Holy Eucharist, the Gloria, or another song of praise, is sung or said on all Sundays except those in Advent or Lent. It may also be used at other times as desired excepting Lent and Advent.

Associated ceremonial

Roman Rite

In the Tridentine Mass, the priest is instructed, when saying the opening phrase "Gloria in excelsis Deo", to extend his hands and raise them to shoulder height and, at the word "Deo", to join them and bow his head. He is then to continue the recitation standing erect with hands joined and bowing his head to the cross at the words "Adoramus te", "Gratias agimus tibi", "Iesu Christe" (twice), and "Suscipe deprecationem nostram", and at the concluding phrase (as also at the concluding phrase of the Nicene Creed and the Sanctus), to make a large sign of the cross on himself. At High Mass the priest intones the opening phrase, while the deacon and subdeacon stand behind him; then they join him at the altar and together with him quietly recite the rest of the hymn, after which they sit down and wait for the choir to finish its singing of the same text.

The Roman Missal as revised in 1970 simplifies this, saying: "The Gloria is intoned by the priest or, if appropriate, by a cantor or by the choir; but it is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all together or by two parts of the congregation responding one to the other." No particular ritual gestures are prescribed.

Byzantine Rite

In the usage of the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, the Great Doxology is one of the high points of the festal Matins service. The priest puts on his phelonion (chasuble). When it comes time for the Great Doxology the deacon opens the Holy Doors, and the priest raises his hands orans and exclaims: "Glory to Thee, Who hast shown us the Light!", and the choir begins chanting the Doxology, while all of the oil lamps and candles in the temple are lit. The Great Doxology concludes with the chanting of the Trisagion and leads into the chanting of the Troparion of the Day. If the bishop is present he vests in his full pontifical vestments for the Great Doxology, and the subdeacons stand behind the Holy Table (altar) holding the lit dikirion and trikirion.

When the Lesser Doxology is called for, it is simply said by the reader, the priest does not put on his phelonion, the Holy Doors remain closed and no lamps or candles are lit. The Lesser Doxology does not end with the Trisagion and is followed by an ektenia (litany).

In liturgical calendars it is symbolized by a red mis-shapen semicircle (with the opening to one side) with three dots inside.

Musical settings

The Gloria has been and still is sung to a wide variety of melodies. Modern scholars have catalogued well over two hundred of them used in the medieval church. The Roman Missal indicates several different plainchant melodies. In addition, several "farced" Glorias were composed in the Middle Ages and were still sung in places when the Roman Missal was revised by order of Pope Pius V in 1570. These expanded the basic Gloria by, for instance, adding to mentions of Jesus Christ a mention of some relationship between him and his mother. The use of these additional phrases in honour of the Blessed Virgin Mary was so common that in editions of the Roman Missal earlier than the 1921 revision, the text of the Gloria was followed by the rubric: "Sic dicitur Gloria in excelsis Deo, etiam in Missis beatæ Mariæ, quando dicenda est" (When the Gloria in excelsis Deo is to be recited, it is recited in this way, even in Masses of Blessed Mary).

Almost all polyphonic settings of the Mass include the Gloria. In addition, there are a number of settings of the Gloria alone, including:

• J. S. Bach, one setting (BWV 191), with the Gloria Patri appended.
• Antonio Vivaldi, who wrote two Glorias that survived: the widely recorded RV 589, and the less famous RV 588
• George Frideric Handel, whose setting for solo soprano and strings was rediscovered in 2001: Gloria
• Camille Saint-Saëns
• Francis Poulenc: Gloria
• William Walton
• John Rutter: Gloria
• Mike Anderson: Gloria
• Karl Jenkins, who interpolates other texts alongside the standard Gloria text: Gloria

A paraphrase of the text in German, the early Lutheran hymn Allein Gott in der Höh sei Ehr, has also been commonly set to music, in the form of chorale preludes or as part of larger compositions. The free paraphrase "Ich lobe meinen Gott, der aus der Tiefe mich holt" became a 1979 hymn of the genre Neues Geistliches Lied, similarly "Ich lobe meinen Gott von ganzem Herzen" the same year.

The popular Christmas carol "Angels We Have Heard on High" is derived from the beginning of the Gloria, which it uses as a refrain. It has been translated into several languages.

The first phrase is also present in Bladee and Ecco2k's track '5 Star Crest (4 Vattenrum)' from their collaborative album Crest.

Some official English translations

Book of Common Prayer (1662)

Glory be to God on high
And in earth peace, goodwill towards men,

We praise thee, we bless thee,
we worship thee, we glorify thee,
we give thanks to thee, for thy great glory
O Lord God, heavenly King,
God the Father Almighty.

O Lord, the only-begotten Son, Jesu Christ;
O Lord God, Lamb of God, Son of the Father,
that takest away the sins of the world,
have mercy upon us.
Thou that takest away the sins of the world,
have mercy upon us.
Thou that takest away the sins of the world,
receive our prayer.
Thou that sittest at the right hand of God the Father,
have mercy upon us.

For thou only art holy;
thou only art the Lord;
thou only, O Christ,
with the Holy Ghost,
art most high
in the glory of God the Father.
Amen.

ICET ecumenical version (1975)

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.

Ecumenical Patriarchate of Constantinople New Rome, Archdiocese of Thyateira and Great Britain

Glory to God in the highest, and on earth peace, goodwill among men.
We praise you, we bless you, we worship you, we glorify you, we give you thanks for your great glory.
Lord, King, God of heaven, Father almighty: Lord, only-begotten Son, Jesus Christ and Holy Spirit.
Lord God, Lamb of God, Son of the Father, who take away the sin of the world, have mercy on us; you take away the sins of the world.
Receive our prayer, you who sit on the right hand of the Father, and have mercy on us.
For you alone are holy, you alone are Lord, Jesus Christ, to the glory of God the Father. Amen.

See also

• "Gloria" (U2 song)
• Luke 2
• Phos Hilaron
• Te Deum
• Alleluia
• Tract (liturgy)

From the 1913 Catholic Encyclopedia

Gloria in Excelsis Deo — The great doxology (hymnus angelicus) in the Mass is a version of a very old Greek form". It begins with the words sung by the angels at Christ's birth (Luke, ii, 14). To this verse others were added very early, forming a doxology. In a slightly different form it occurs at the beginning of a "morning prayer (proseuche eothine)" in the "Apostolic Constitutions", VII, xlvii. This text, which has a subordination colouring (su monos kyrios Iesou Christou), will be found in Duchesne, "Origines du Culte chretien" (2nd ed., Paris, 1898, p.158, n. I). It goes back at least to the third century; Probst (Lehre und Gebet der drei ersten christl. Jahrhunderte", Tubingen, 1870, p.290) thinks even to the first. A very similar form is found in the Codex Alexandrinus (fifth century) and in Pseudo-Athanasius, "de Virginitate", §20 (before the fourth century), in P.G. XXVIII, 275. Extended further and with every trace of subordinationism corrected, it is sung by the Byzantine Church at the Orthros. In this form it has more verses than in the Latin, and ends with the Trisagion (horologion to mega, Rome, 1876, p.57). It is not used in the Liturgy by any Eastern Church. Only the first clause (the text of Luke ii, 14) occurs as part of the people's answer to the words, "Holy things for the holy", at the elevation in the Liturgy of the Apostolic Constitutions (Brightman, Eastern Liturgies, Oxford, 1896, p. 25), as part of the Offertory and Communion prayers in St. James's Liturgy (ibid., pp. 45, 64), at the kiss of peace in the Abyssinian Rite (p. 227), in the Nestorian Prothesis (p. 248) and again at the beginning of their Liturgy (p. 252), in the Byzantine Prothesis (p. 361). The tradition is that it was translated into Latin by St. Hilary of Poitiers (d. 366). It is quite possible that he learned it during his exile in the East (360) and brought back a version of it with him (so Belethus, "Rationale divinorum officiorum", c. 36; Duandus "Rationale", IV, 13, who thinks that he only added from "Laudamus te" to the Mass, and notes that Innocent III attributes it to Telesphorus, others to Symmachus). In any case, the Latin version differs from the present Greek form. They correspond down to the end of the Latin, which however adds: "Tu solus altissimus" and "Cum sancto Spiritu". The Greek then goes on: "Every day I will bless thee and will glorify thy name for ever, and for ever and ever" and continues with ten more verses, chiefly from psalms, to the Trisagion and Gloria Patri.

The "Liber pontificalis" says "Pope Telesphorus [128-139?] ordered that... on the Birth of the Lord Masses should be said at night... and that the angelic hymn, that is Gloria in Excelsis Deo, should be said before the sacrifice" (ed. Duchesne, I, 129); also "that Pope Symmachus [498-514] ordered that the hymn, Gloria in excelsis, should be said every Sunday and on the feasts [natalicia] of martyrs." The Gloria is to be said in its present place, after the "Introit" and "Kyrie", but only by bishops (ibid., 263). We see it then introduced first for Christmas, on the feast to which it specially belongs, then extended to Sundays and certain great feasts, but only for bishops. The "Ordo Romanus I" says that when the Kyrie is finished "the pontiff, turning towards the people, begins Gloria in Excelsis, if it be the occasion for it [si tempus fuerit]" and notes specially that priests may say it only at Easter (ed. C. Atchley, London, 1905, pp.130, 148). The "Ordo of St. Amand" (Duchesne, "Origines", appendix, p. 460) gives them leave to do so only on Easter Eve and on the day of their ordination. The Gregorian Sacramentary (dicitur Gloria in excelsis Deo, si episcopus fuerit, tantummodo die dominico sive diebus festis; a presbyteris autem minime dicitur nisi solo in Pascha) and Walafrid Strabo, "Liber de exordiis", c.22, in P.L., CXIV, 945, note the same thing. Berno of Constance thinks it a grievance still in the eleventh century (Libellus de quibusdam rebus ad Missæ officium pertinentibus, c.2, in P.L., CXLII, 1059). But towards the end of the same century the Gloria was said by priests as well as by bishops. The "Micrologus" (by the same Berno of Constance, 1048) tells us that "On every feast that has a full office, except in Advent and Septuagesima, and on the feast of the Innocents both the priests and the bishop say Gloria in excelsis (c. ii). It then became, as it is now, an element of every Mass except in times of penance. Even in Advent, until it began to be considered such a time, it was said. As early as Amalarius of Metz (ninth century) (De officiis eccl. libri IV, IV, 30), it was said during Advent "in some places". This would apply, of course, to bishops' Masses on Sundays and feasts at that time. So also Honorius of Autun (1145) in the twelfth century, "Gemma animæ", III, 1. White vestments were used, and the Gloria said, in Rome during Advent to the end of the twelfth century, "Ordo Romanus XI", 4. After that, Advent was gradually considered a time of penance in imitation of Lent. The Te Deum and Gloria were left out during it, and the use of purple vestments introduced.

The so-called farced Glorias were a medieval development. As in the case of the Kyrie, verses were introduced into its text for special occasions. Such expanded forms were very popular, especially one for feasts of the Blessed Virgin that seems to have been used all over Europe. Thus in the Sarum Missal, after the words "Domine Fili unigenite, Jesu Christe", "Spiritus et alme orphanorum paraclyte" is added; after "Filius Patria" is inserted "Primogenitus Mariæ virginis matris". Again: "Suscipe deprecationem nostram, ad Mariæ gloriam", and the end: "Quoniam tu solus sanctus, Mariam sanctificans, Tu solus Dominus, Mariam gubernans. Tu solus altissimus, Mariam coronans, Jesu Christe" (ed. Burntisland, 1861-1883, col. 585-6). The following rubric says: "In omnibus aliis missis quando dicendum est, dicitur sine prosa"; that is, in other Masses than those of the B.V.M., the additional tropes — called prosa — are to be omitted. These tropes added to liturgical texts ad libitum were contained in special books, "Libri troparii". In spite of repeated commands to expunge them, they were still sung in places when the Missal was revised by order of Pius V in 1570. In the Bull "Quo primum" of that year (printed at the beginning of the Missal) the pope forbids anything to be added to, or changed in, the text of the books then published. The popularity of the forms about the Blessed Virgin accounts for the rubric in the Missal after the Gloria: "Sic dicitur Gloria in excelsis, etiam in missis B. Mariæ quando dicendum est." Since then these "farced" forms have happily disappeared. It may be noted here that the Gloria, originally foreign to the Milanese and Mozarabic Rites, has displaced the older Trisagion in them since the seventh century — an obvious Roman importation (Duchesne, op. cit., p.183 and note).

The present law about the use of the Gloria is given by the "Rubricæ generales" of the Missal, VIII, 3. It is to be said in Mass whenever the Te Deum is said at Matins — with two exceptions. It is therefore omitted on ferias (except in Easter-tide), Ember days, vigils, during Advent, and from Septuagesima till Easter, when the Mass is de tempore. The feast of Holy Innocents, but not its octave, is kept with purple vestments and without the Te Deum or Gloria. We have seen this already in the "Micrologus" above). Nor is the Gloria said at Requiem or votive Masses, with three exceptions: votive Masses of the Blessed Virgin on Saturdays, of Angels, and those said "pro re gravi" or for a public cause of the Church, unless with purple vestments, have the Gloria. The two cases in which it occurs without the Te Deum in the Office are Maunday Thursday (when the whole Mass is an exception in Passion-tide and has no correspondence with the canonical hours) and Holy Saturday in the first Easter Mass. The Gloria always involves "Ite missa est" at the end of Mass. When it is not said that versicle is changed to "Benedicamus Domino" or, in Requiems, to "Requiescant in pace."

The manner of saying it is described in the "Ritus celebrandi Missam", IV, 7. In the "Ordo Romanus I" (above) the celebrant turns to the people to say the first words. That is no longer observed. At high Mass as soon as the Kyrie is finished the celebrant facing the altar in the middle, intones: "Gloria in excelsis Deo", raising, joining, and lowering his hands and bowing his head at the word Deo. Meanwhile the deacon and subdeacon stand behind him in line. They then come to his right and left and with him continue the Gloria in a low voice. All bow at the holy name (it occurs twice) and at the words: "Adoramus te", "Gratias agimus tibi", "Suscipe deprecationem nostram" and make the sign of the cross at the last clause. They then go per viam breviorem (genuflecting first, according to the usual rule) to the sedilia and sit. Meanwhile the choir immediately continues: "Et in terra pax", and sings the text straight through. In the former Missal four chants were printed for the celebrant's intonation (for Doubles, Masses of B.V.M., Sundays, and Simples). This intonation ought to be in every way part — the beginning — of the melody continued by the choir; so in the new ("Vatican") edition of the missal, eighteen alternative chants are given, one for each Gloria in the Gradual. Obviously, when a plain-song Mass is sung, the celebrant should intone the Gloria to the same chant (and at the same pitch) as its continuation by the choir. The ideal is for the choir to go on at once without any sort of prelude by the organ; "Et in terra pax" etc. is the second half of the same sentence as "Gloria in excelsis Deo". In a figured Mass so exact a correspondence is not possible. But in any case the choir may never repeat the celebrant's words. Every Gloria in a figured Mass must begin: "Et in terra pax". The custom — once very common — of ignoring the celebrant and beginning again "Gloria in excelsis" is an unpardonable abomination that should be put down without mercy, if it still exists anywhere. While the Gloria is sung, the celebrant, ministers, and servers bow (or uncover) at the holy name and the other clauses, as above. During the last clause the celebrant and ministers rise and go to the altar per viam longiorem (genuflecting at the foot, according to rule) and go to their places for the "Dominus vobiscum" before the Collect. At a sung Mass the same order is observed by the celebrant alone. At low Mass he recites the Gloria straight through clara voce, making the sign of the cross during the last clause (In gloria Dei Patris. Amen).

Mystic and edifying reflections on the Gloria will be found in Durandus and Gihr (see below). Durandus sees much symbolism in the fact that the Church (that is, men) continues the angels' hymn. By the birth of Christ who restores all things in heaven and on earth (Eph., i, 10), angels and men, separated by original sin, are now reconciled; men may now hope some day to join in the angels' hymns. Gihr gives a devotional commentary on the text, word for word. He sees a mystic reason for the order of the words: Laudamus, benedicimus, adoramus, glorificamus. One may be edified by such considerations without attributing so much sublety to the unknown subordinationist who apparently first arranged them. It will be noticed that the Gloria is a hymn of praise addressed to each Person of the Holy Trinity in turn, although the clause about the Holy Ghost is very short (cum sancto Spiritu) and is evidently an afterthought. It does not occur in the text of the Apostolic Constitutions. It will also be seen that the clauses are arranged in parallels with a certain loose rhythm. This rhythm is much more evident in the Greek original (measured of course by accent); for instance:

Kyrie basileu epouranie,

Thee pater pantokrator

Lastly, it would be difficult to find in any Liturgy a more beautiful example of poetry than our hymnus angelicus. The Gloria and the Te Deum are the only remains we now have of the psalmi idiotici (psalms composed by private persons instead of being taken from the Biblical Psalter) that were so popular in the second and third centuries. These private psalms easily became organs for heretical ideas, and so fell into disfavour by the fourth century (Batiffol, "Histoire du Bréviaire romain", Paris, 1895, 9-12). The extraodinary beauty of these two (to which one should add the phos hilaron) is a witness to the splendour of that outburst of lyric poetry among Christians during the time of persecution. For texts and variations of the Gloria see BUNSEN, "Analecta ante-nicæna" (London, 1854), III; PROBST, "Lehre u. Gebet, "p.289; WARREN, "The Liturgy and Ritual of the Celtic Church" (Oxford, 1881); "The Mass of Flacius Illyricus" in P.L. CXXXVIII,1314; DURANDUS, "Rationale divinorum officiorum "IV, 13; BONA, "Rerum liturgicarum libri duo", II, 2; BENEDICT XIV, "De SS. sacrificio Missæ", II, iv, 9-17; DUCHESNE, "Origines du culte chretien" (2nd ed., Paris, 1898), 158; GIHR, "Das heilige Messopfer" (6th ed., Freiburg im Br., 1897), 361-374; CABROL "Le livre de la priere antique "(Paris, 1900), IX, 150-156; DE HERDT, "Sacræ Liturgiæ praxis" (9th ed., Louvain, 1894). §§211, 314; THALHOFER, "Handbuch der kath. Liturgik" (Freiburg im Br., 1890), I, 361 sqq.

External links

• Herbermann, Charles, ed. (1913). "Gloria in Excelsis Deo". Catholic Encyclopedia. New York: Robert Appleton Company.