doxological


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dox·ol·o·gy

 (dŏk-sŏl′ə-jē)
n. pl. dox·ol·o·gies
An expression of praise to God, especially a short hymn sung as part of a Christian worship service.

[Medieval Latin doxologia, from Greek doxologiā, praise : doxa, glory, honor (from dokein, to seem; see dek- in Indo-European roots) + logos, saying; see -logy.]

dox′o·log′i·cal (dŏk′sə-lŏj′ĭ-kəl) adj.
dox′o·log′i·cal·ly adv.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.
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The monastic and eremitical project of the early Middle Ages was, for those who undertook it, to remake the individual completely, producing not merely saints, but holy communities where the doxological character of Christian living, its single-minded liturgical glorification of God, controlled and ordered every element of life.
This latter part should be uttered differently from the former which needs to be said slowly, in a doxological style; the latter part should sound like crying.
For these reasons, the act of shining-through of the divine reasons seeded by God into creation is a doxological manifestation by which the Image is revealed into the created images (Chirila 1994, 49).
There are different forms of prayer in the Catholic Church: vocal, meditative, contemplative, thanksgiving, doxological, and intercessory.
unbiblical to draw a contrast between the doxological or hymnic character of the liturgy and a so-called activism which is concerned with the betterment of man, his world and society.
As the old revivalist preacher Charles Spurgeon once said in his sermon "All of Grace": "A child of God should be a visible Beatitude, for joy and happiness, and a living Doxology, for gratitude and adoration." Therefore, missional leadership is by its very nature doxological, inviting us with joyful hearts to proclaim:
The second, with the Lutheran Church of Australia, came in two stages: first, the Doxological Affirmation (1997), which enabled us to worship together even though the Lutherans could not offer us pulpit or altar fellowship; second, the Declaration of Mutual Recognition (2000), which enabled shared Eucharistic ministry in outlying areas.
Likewise, Manoussakis describes our aesthetic abilities in terms of knowing God through beauty (Manoussakis, 2007:2), and he defines his task in the following way: "The thinking of God that will emerge through such a topology is that of a personal God rather than a conceptual one; a God to be reached through the relationships generated by the prosopon and the icon; a God that exists in the temporality of the kairos and appears in the sudden moment of the exaiphnes (part 1); a God who is better understood by the doxological language of praise and in the music of hymns rather than by the systematic logos of theology (part 2); a God, finally, that touches us and scandalously invites us to touch Him back" (Manoussakis, 2007:1-2).
(67) For Kuyper, both particular and common grace can be seen from a doxological context; that is, all things are done for the glory of God.
It does indeed do 'God-talk' in a different tone, which witnesses to the mystery that can only be expressed as intuitive, playful, suggestive, doxological language, and which therefore necessarily opens the way for speculation about the precise relationship between the world and God." Walter Brueggemann, Theology of the Old Testament Testimony, Dispute, Advocacy (Minneapolis: Fortress, 1997) 346.
This movement posits a framework for a doxological understanding of human behavior, while also suggesting that human behavior can be understood through empirical methodology.