GLEBA: V. SERVI DELLA GLEBA.
«GLORY TO GOD IN THE HIGHEST» (Angelic Hymn). — A very ancient liturgical hymn found in various recensions: Greek from the Codex Alexandrinus (A) and the Apostolic Constitutions, VII 47 (C); Syriac from the Nestorian liturgy (O); Latin from the Antiphonary of Bangor (7th century). There also exists a Latin recension from Milan, Mozarabic, and the *textus receptus* of the Roman Missal. According to Lebreton and Capelle, recension A represents the most authentic text, although it was altered under the influence of Origen’s ideas; C was revised in an Arian sense, emphasizing the subordination of the Son to the Father; recension O (with its additions and omissions) reflects many influences. The text of the Roman Missal was compiled in the 9th century.
Two parts are distinguished: 1) a doxology, 2) a supplication, prayer. The first part, the doxology, is very ancient, as evidenced by the testimonies of subapostolic writers, and dates back to the 2nd century. It consists of: a) the angels’ canticle (Lk 2:14), closely related to an ancient messianic hymn ("Hosanna" [Gloria]) in the form given by Luke (19:38) with reference to Ps 117:25-26; b) acclamations exalting God; however, there is probably no connection between these and the imperial acclamations in the Roman Senate. Their true origin is judged by Baumstark to be; c) it concluded with a fitting finale that repeated the three divine names (Codex Alexandrinus, Bangor, Milan, Mozarabic). Today, the mention of the Holy Spirit is omitted. To this first part, already existing before the time of Constantine, a second Christological part was added (following the example of the *Te Deum*), containing: a) Christological acclamations ("Lord God, Lamb of God," "Son of the Father" [originally concluding with "Lord God"]); b) a kind of ancient litany; c) a threefold proclamation; d) a Trinitarian finale. The omission of the mention of the Holy Spirit in the first part gave the hymn a more strictly Christological cohesion; indeed, in recension C, the entire *Gloria* is directed to the Father through the Son.
The oldest documents, both Eastern and Western (Rules of Caesarius, Aurelian, Milanese, Bangor), assign the *Gloria* to the morning office; in the Roman Church, it was already used in the 6th century at the Christmas Mass. Pope Symmachus (d. 514) extended its use for bishops to Sundays and the feasts of martyrs. Priests were permitted its use only on the day of their ordination and on Holy Saturday until the 9th century; from the 11th century onward, its use became general. It is not sung during Advent, from Septuagesima to Holy Saturday, as already noted by Amalarius; today it is recited on feasts throughout Eastertide, on Sundays outside of Lent, and on days when the *Te Deum* is recited in the Office.