The Eucharistic Prayer ends with the Final Doxology and the Great Amen.There will then be 2 more parts of the Mass to examine: the Communion Rite and the Final Blessing and Dismissal.
A doxology acclaims the glory of God and often comes at the end of a longer prayer. It is different from the "Glory to God" hymn that is in the Introductory Rite of Sunday except in Lent and Advent. (See my previous discussion about glory HERE) The early Church adopted adding a doxology to the end of psalms and certain prayers based upon Jewish Synagogue practice.
The word "doxology" is derived from two Greek words: "doxa" meaning "glory" and "logos" meaning "speaking" or " word," Thus, a doxology speaks words of glory about God.
The Intercessions of the Eucharistic Prayer (examined last week) usually end with some reference to Christ that is then taken up in the Eucharistic Doxology. For example, in Eucharistic Prayer III, the final Eucharistic Intercession mentions the deceased, saying:
"To our departed brothers and sisters and to all who were pleasing to you at their passing from this life, give kind admittance to your kingdom. There we hope to enjoy for ever the fullness of your glory through Christ our Lord through whom you bestow on the world all that is good."
Then the Priest raises with one hand the ciborium with the Consecrated Hosts and with the other hand raises the Chalice with the Consecrated wine above the altar and says or chants:
"Through him, and with him, and in him, O God, almighty Father,
in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever."
This Final Doxology in many ways sums up our worship and prayer at Mass. The Catechism says: "...the Church celebrates public worship to the glory of the Holy Trinity, hears the word of God and sings his praise, lifts up her prayer, and offers the sacrifice of Christ sacramentally present in the midst of the assembly..." (#1199)
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| Icon of the Three Angels who visited Abraham: Traditional Depiction of the Trinity Icon by Peter Murphy |
The Eucharistic Doxology is Trinitarian
We can note that this Final Doxology is Trinitarian: it hymns the Father, the Son and the Holy Spirit. We began the Mass invoking the Name of the Father, Son, and Holy Spirit. This also recalls our Baptism in the same Triune Name.
The Catechism highlights the significance of the Trinity in our life as the People of God:
"But St. John goes even further when he affirms that ‘God is love’ [1 John 4:16]: God's very being is love. By sending his only Son and the Spirit of Love in the fullness of time, God has revealed his innermost secret: God himself is an eternal exchange of love, Father, Son and Holy Spirit, and he has destined us to share in that exchange." (Catechism #221)
The Church "is the sacrament of the Holy Trinity's communion with men" and women. (Catechism #747) The Trinity reveals that God is loving relationship between the Three divine Persons who are one God. We are called personally and as members of the Church to foster the same kind of loving relationships in this world.
The Ancient Pattern of Prayer
This Final Doxology also reveals the ancient pattern of prayer that is still reflected in the Mass today. We give glory to God the Father, through–with–and in the Son and in the union (the unity) of the Holy Spirit.
Time does not permit an extensive discussion of this, but God sent his Son to be our Mediator and High Priest between the Father and the Church, God’s People and the Body of Christ. God the Father wants to have communion with us through the Son made human, with the Son and in him. The Holy Spirit "facilitates" this communion. Our relationship with God is one of union, not just imitation.
Liturgical Prayer is Christ and His Body the Church at Prayer
This Doxology also underscores the teaching that at Mass it is first of all the Crucified and Risen Christ who worships the Father in the love of the Holy Spirit. Only Christ alone is worthy and able to worship God in an eternal act of total self-giving love.
Now we are united to Christ in our Baptism, and given the Holy Spirit to dwell within us. In the Mass this union makes us one with Christ in his worship, the supreme expression of his love. Does it seem strange that the Son would worship the Father when both are equally God? The worship of Christ is his worship in our human nature.
The Meaning of the Glory of God
Finally, what is this glory of God the Father through the Son and in the unity of the Holy Spirit? In the Old Testament the glory of God is revealed as God’s Presence in his actions to save us. This glory is often represented by radiant light: "Arise, shine; for your light has come, and the glory of the Lord has risen upon you." (Isaiah 60:1)
In the New Testament, this glory of God is revealed in the saving Presence of Jesus Christ, the Son of God in his humanity and divinity. God is revealed to us in Christ’s humanity and as St Paul writes:
"For it is the God who said, ‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ." (2 Corinthians 4:6)
Jesus reveals the glory of God to be God’s love, "for God is love" (1 John 4:16), and this love shines forth in goodness, beauty and truth. Jesus prays:
"Father, I glorified You on the earth,
having accomplished the work which You have given Me to do.
Now, Father, glorify Me together with Yourself,
with the glory which I had with You before the world was...
so that they may see My glory which You have given Me,
for You loved Me before the foundation of the world." (John 17:4-5,22)
To glorify God, then, is to acknowledge that all glory belongs to God the Father and to live in that glory in union with Christ and the Holy Spirit. It means to "shine" with the love of God, with God's beauty, truth and goodness.
Next Week: The Great Amen & a Summary. Understanding the Mass and Its Parts.
