Doxology Quotes

A Christian should use these arts to the glory of God, not just as tracts, mind you, but as things of beauty to the praise of God. An art work can be a doxology in itself.

TO BE GRATEFUL for an unanswered prayer, to give thanks in a state of interior desolation, to trust in the love of God in the face of the marvels, cruel circumstances, obscenities, and commonplaces of life is to whisper a doxology in darkness.

Bad theology leads to despair, and proud theology leads to disdain. But humble, heartfelt Reformed theology should always lead to doxology.

In that world where jingles replace doxology, God is not free and the people know no justice or compassion.

Transmogrification,” Langdon said. “The vestiges of pagan religion in Christian symbology are undeniable. Egyptian sun disks became the halos of Catholic saints. Pictograms of Isis nursing her miraculously conceived son Horus became the blueprint for our modern images of the Virgin Mary nursing Baby Jesus. And virtually all the elements of the Catholic ritual—the miter, the altar, the doxology, and communion, the act of “God-eating”—were taken directly from earlier pagan mystery religions.

There is a beauty in paradox when it comes to talking about things of ultimate concern. Paradox works against our tendency to stay superficial in our faith, or to rest on easy answers or categorical thinking. It breaks apart our categories by showing the inadequacy of them and by pointing to a reality larger than us, the reality of gloria, of light, of beyond-the-beyond. I like to call it paradoxology—the glory of paradox, paradox-doxology—which takes us somewhere we wouldn’t be capable of going if we thought we had everything all wrapped up, if we thought we had attained full comprehension. The commitment to embracing the paradox and resisting the impulse to categorize people (ourselves included) is one of the ways we follow Jesus into that larger mysterious reality of light and love.

There's no way to stop my singing in this world but to cut my throat. And when that's done, ten to one I sing ye the doxology for a wind-up.

R. C. would later say that theology is doxology; that is to say that studying God and knowing God lead to praising God and worshiping God.

Prophecy cannot be separated very long from doxology, or it will either wither or become ideology. Abraham

Lament is the loss of true kingship, whereas doxology is the faithful embrace of the true king and the rejection of all the phony ones.

The entire future of Israel depends, in each generation, on the capacity and resolve of YHWH to make a way out of no way. This reiterated miracle of new life in a context of hopelessness evokes in Israel a due sense of awe that issues in doxology. Well, it issues in laughter: “Now Sarah said, ‘God has brought laughter for me; everyone who hears will laugh with me’ ” (Gen. 21:6). In subsequent Christian tradition, that laugh has become an “Easter laugh,” a deep sweep of elation that looks death and despair in the face and mocks them. The ancestral narratives attest to the power of YHWH to create new historical possibilities where there is no ground for expectation. IV

For Calvin, to accept compromise when Scripture has spoken is to affront the divine majesty of the Author. What

True faith calls on the name of Jesus for salvation from death, hell, sin, and Satan. Therefore, sound theology has its source in a founding drama with its revealed doctrines. Through the drama and the doctrine together the Spirit produces doxology — repentance and trust — and brings us into the unfolding story of God, no longer as spectators, but as disciples on pilgrimage to the everlasting city.

After Constantine engineered the merger of Christ worshipers with sun worshipers in the fourth century, the creeds solidified and finalized the view of faith we hold today. Not only was this politically expedient, but it gave the church many elements of Mithraism that survive to this day. Christ is depicted in early paintings as the Sun (with rays bursting from his head), Sun-Day is the day of rest, and Christmas was moved from January 6 (still the date for Eastern Orthodox churches) to December 25, the birthday of Mithra. The ornaments of Christian orthodoxy today are nearly identical to those of the Mithraic version: miters, wafers, water baptism, altar, and doxology. Mithra was a traveling teacher with twelve companions who was called the “good shepherd,” “the way, the truth, and the life,” and “redeemer,” “savior,” and “messiah.” He was buried in a tomb, and after three days he rose again. His resurrection was celebrated every year.

It is only a poem, and we might say rightly that singing a song does not change reality. However, we must not say that with too much conviction. The evocation of an alternative reality consists at least in part in the battle for language and the legitimization of a new rhetoric. The language of the empire is surely the language of managed reality, of production and schedule and market. But that language will never permit or cause freedom because there is no newness in it. Doxology

We glorify God by praising Him. Doxology, or praise, is a God-exalting work. The Hebrew word bara, "to create," and barak, "to praise," are little different, because the end of creation is to praise God... How sad that God receives so little glory from us in this way! Many Christians are full of murmuring and discontent, but seldom bring glory to God by giving Him praise due to His name. We read of the saints having harps in their hands, the emblems of praise. Many Christians today have tears in their eyes and complaints in their mouths, but few have harps in their hand, blessing and glorifying God. Let us honor God in this way.

The Orthodox liturgy begins with the solemn doxology: "Blessed is the Kingdom of the Father, the Son and the Holy Spirit, now and ever, and unto ages on ages." From the beginning the destination is announced: the journey is to the Kingdom. This is where we are going- and not symbolically, but really. In the language of the Bible, which is the language of the church, to bless the Kingdom is not simply to acclaim it. It is to declare it to be the goal, the end of all our desires and interests, of our whole life, the supreme and ultimate value of all that exists. To bless is to accept it. This acceptance is expressed in the solemn answer to the doxology: Amen.

There is a bear in the woods, and his name is Beelzebub,” Bull said. “The lord of the flies. The foul fiend.” The group looked blank. The deputy campaign manager looked worried. “I’m talking about the presumptive Republican nominee, Mr. Donald J. Trump. Electing him is not a calculable risk. It’s the end of the world as we know it.

The very purpose of the sacrament is to give us a tangible experience of the spiritual mystery of our union with Christ. "When we come to this holy table," Calvin told his congregation in Geneva, "we must know that our Lord Jesus Christ presents Himself to confirm us in the unity which we have already received by the faith of the Gospel, that we may be grafted into His body in such a manner that He will dwell in us and we in Him."27

All of our faith and practice arise out of the drama of Scripture, the “big story” that traces the plot of history from creation to consummation, with Christ as its Alpha and Omega, beginning and end. And out of the throbbing verbs of this unfolding drama God reveals stable nouns — doctrines. From what God does in history we are taught certain things about who he is and what it means to be created in his image, fallen, and redeemed, renewed, and glorified in union with Christ. As the Father creates his church, in his Son and by his Spirit, we come to realize what this covenant community is and what it means to belong to it; what kind of future is promised to us in Christ, and how we are to live here and now in the light of it all. The drama and the doctrine provoke us to praise and worship — doxology — and together these three coordinates give us a new way of living in the world as disciples.

Which meant it was time for the centerpiece of the celebration, the reason they were all gathered on Saturday, the weekly episode of what, as far as many of the Davidsons including Jody were concerned was the greatest television show ever made. Hee Haw. While Roy and Buck sang the opening song, everyone would bicker and talk back and forth, what was better about the show, the music or the humor, what have you, the natural result of 40 people crowded around one rabbit eared television set. But once Hee Haw started, the talking was over. After that, it was all about the love. And so was everything before, really.

• God has revealed Himself as a Father; therefore, we should behave as His children. • Christ has purified us through His blood; therefore, we should not become defiled by fresh pollution. • Christ has united us to His body as His members; therefore, we should not disgrace Him by any blemish. • Christ has ascended to heaven; therefore, we should leave our carnal desires behind and lift our hearts upward to Him. • The Holy Spirit has dedicated us as temples of God; therefore, we should exert ourselves not to profane His sanctuary, but to display His glory. • Both our soul and body are destined to inherit an incorruptible and never-fading crown; therefore, we should keep them pure and undefiled. For

people to ourselves rather than Jesus, and then wonder why power has left the pulpit and why the deep theological treasures of some of the old hymns have degenerated into songs that exalt us above the glory of our Creator. Despite our pretensions, our pride grows

I begin with a singular and passionate conviction: that the proper aim of all true theology is doxology. Theology that does not begin and end in worship is not biblical at all, but is rather the product of western philosophy.

According to Calvin, "faith is a singular gift of God, both in that the mind of man is purged so as to be able to taste the truth of God and in that his heart is established therein. For the Spirit is not only the initiator of faith, but increases it by degrees, until by it he leads us to the Kingdom of Heaven.

But Calvin recognized that our hearts will never seriously wish for and meditate on the future life unless we have first determined to forsake the vanities of this present life. He writes, "There is no golden mean between these two extremes; either this earthly life must become low in our estimation, or it will have our inordinate love."21

It is entirely the work of grace and a benefit conferred by it that our heart is changed from a stony one to one of flesh, that our will is made new, and that we, created anew in heart and mind, at length will what we ought to will. i -John Calvin

What we find enjoyable we naturally find shareable. Why is this? Because joy shared is joy intensified. Shakespeare said it this way, “Joy delights in joy.” We love to see others discover joy in the things we have discovered joy in, and our joy is increased when they have praised what we have shared. We see this everywhere. When you hear a really funny joke, you call your best friend and laugh together. When you hear an incredible song, you post it to Facebook to let everyone hear it. When you take an adorable picture of your child, you send it to your extended family to get their “oh’s” and “ah’s.” This is the way God created us, because this is the way God Himself is.

Calvin presents a systematic exposition of his doctrine of providence in his Institutes of the Christian Religion, especially in book 1, chapters 16 and 17.

Samuel sepete eğilip parmağını ikizlerden birinin minik avcuna koydu, parmaklar kapanıp parmağını kavradı. "Bir adamın en son vazgeçeceği kötü alışkanlık herhalde öğüt vermektir." "Ben öğüt istemiyorum." "Kimse öğüt istemez. Öğüdü veren armağan eder. Rol yap Adam." "Ne rolü?" "Yaşıyormuşsun rolü yap, sahnede olduğunu farzet. Bir süre sonra, uzun bir süre sonra doğru olacaktır." "Niye yapayım ki?" diye sordu Adam. Samuel ikizlere bakıyordu. "Sen ne yaparsan yap, istersen hiçbir şey yapma, gene de bir şeyler aktaracaksın. Kendini nadasa bıraksan bile zararlı otlar, dikenli çalılar yetişecek. Bir şeyler yetişecek." Adam cevap vermeyince Samuel ayağa kalktı. "Tekrar geleceğim," dedi. "Tekrar tekrar geleceğim. Rol yap Adam." Ahırın arkasında Lee Doxology'yi tutarken Samuel bindi. "Kitapçı dükkanına güle güle de Lee," dedi. "Neyse," dedi Çinli, "zaten o kadar istemiyordum galiba.

theology is for doxology and devotion—that is, the praise of God and the practice of godliness. It should therefore be presented in a way that brings awareness of the divine presence.

In a society that knows about initiative and self-actualization and countless other things, the capacity to lament the death of the old world is nearly lost. In a society strong on self-congratulation, the capacity to receive in doxology the new world being given is nearly lost.

But these demonstrations, however skilfully done (and demonstrators like Francis Turretin and Hodge, to name but two,3 were very skilful indeed), had builtin weaknesses. Their stance was defensive rather than declaratory, analytical and apologetic rather than doxological and kerygmatic. They made the word of the cross sound more like a conundrum than a confession of faith — more like a puzzle, we might say, than a gospel.

In that world there may be no prophet and surely no freedom. In that world where jingles replace doxology, God is not free and the people know no justice or compassion.

We cannot teach what we’re not living, but the opposite is also true; we will naturally teach what we are living.

in worship we cease to become a collection of mere individuals but through the work of worship we “become something corporate.

Franzmann, a Bible interpreter and theologian, was also a hymn writer. In a hymn on the Reformation, he concludes with a beautiful, unforgettable prayer. He asks that the Holy Spirit would breathe on his “cloven church once more, That in these gray and latter days, There may be men whose life is praise, Each life a high doxology, to Father, Son, and unto Thee.”3 When our theology becomes doxology, it not only is sung but creates lives of “high doxology”—lives in which we truly no longer live, but having been crucified with Christ, we live in and through him (cf. Gal. 2:20). As Jesus prayed, “that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us. . . . I in them and you in me, that they may become perfectly one” (John 17:21, 23).

For Watts, the doxological always followed the theological.

The doxology moves then to assert that Israel is forever and Yahweh's commitment to Israel is also forever. We had better approach any such doxology suspiciously. The word "forever" is a clue word, because when it occurs we are likely dealing with state truth.23 That point would perhaps not be noticeable if Yahweh were forever. But it is the people Israel who are said to be "forever." By such a rhetorical move, the main jeopardy from the dreaded God has been removed for the dynasty. Yahweh has now been claimed as a friendly and reliable patron for the regime. When doxology is used in the context of state truth, it has a political function. Ostensibly it enhances God, but when used as it is used here, it has a political function. Praise of God is by necessary implication praise of and legitimization of the regime. So the "foreverness" is processed as a dynastic claim. The

What’s more, Miss Princeton sided with the Methodists.” “No!” the preacher from Wyoming exclaimed with a hint of amusement. “She also discussed politics in the churchyard.” “Shocking,” exclaimed the reverend from Colorado with mock gravity. Gregory studied the others; were they not taking him seriously? “And she made the children laugh during Bible class. Can you imagine? Laughing in church? And when I disapproved of a young couple holding hands during the Doxology, she called me a stuffed shirt.

the ultimate goal of the universe is not soteriological but doxological;

When preaching, the Reformer writes, "The pastor ought to have two voices: one, for gathering the sheep; and another, for warding off ... wolves.

Japanese tragedy illustrates this aspect of the Trinity better than Greek tragedy, Kitamori taught, because it is based on the feeling expressed by the word tsurasa. This is the peculiar pain felt when someone dies in behalf of another. yet the term implies neither bitterness nor sadness. Nor is tsurasa burdened with the dialectical tension in the struggle with fate that is emphasized in Greek drama, since dialectic is a concept foreign to Japan. Tsurasa is pain with resignation and acceptance. Kitamori called our attention to a Kabuki play, The Village School. The feudal lord of a retainer named Matsuo is defeated in battle and forced into exile. Matsuo feigns allegiance to the victor but remains loyal to his vanquished lord. When he learns that his lord's son and heir, Kan Shusai, has been traced to a village school and marked for execution, Matsuo resolves to save the boy's life. The only way to do this, he realizes, is to substitute a look-alike who can pass for Kan Shusai and be mistakenly killed in his place. Only one substitute will likely pass: Matsuo's own son. So when the enemy lord orders the schoolmaster to produce the head of Kan Shusai, Matsuo's son consents to be beheaded instead. The plot succeeds: the enemy is convinced that the proffered head is that of Kan Shusai. Afterwards, in a deeply emotional scene, the schoolmaster tells Matsuo and his wife that their son died like a true samurai to save the life of the other boy. The parents burst into tears of tsurasa. 'Rejoice my dear,' Matsuo says consolingly to his wife. 'Our son has been of service to our lord.' Tsurasa is also expressed in a Noh drama, The Valley Rite. A fatherless boy named Matsuwaka is befriended by the leader of a band of ascetics, who invites him to accompany the band on a pilgrimage up a sacred mountain. On the way, tragically, Matsuwaka falls ill. According to an ancient and inflexible rule of the ascetics, anyone who falls ill on a pilgrimage must be put to death. The band's leader is stricken with sorrow; he cannot bear to sacrifice the boy he has come to love as his own son. He wishes that 'he could die and the boy live.' But the ascetics follow the rule. They hurl the boy into a ravine, then fling stones and clods of dirt to bury him. The distressed leader then asks to be thrown into the ravine after the boy. His plea so moves the ascetics that they pray for Matsuwaka to be restored to life. Their prayer is answered, and mourning turns to celebration. So it was with God's sacrifice of his Son. The Son's obedience to the Father, the Father's pain in the suffering and death of the Son, the Father's joy in the resurrection - these expressions of a deep personal relationship enrich our understanding of the triune God. Indeed, the God of dynamic relationships within himself is also involved with us his creatures. No impassive God, he interacts with the society of persons he has made in his own image. He expresses his love to us. He shares in our joys and sorrows. This is true of the Holy Spirit as well as the Father and Son... Unity, mystery, relationship - these are the principles of Noh that inform our understanding of the on God as Father, Son, and Spirit; or as Parent, Child, and Spirit; or as Creator, Redeemer, Sanctifier...this amazing doctrine inspires warm adoration, not cold analysis. It calls for doxology, not definition.

doxology can help stabilize theology. It is very difficult to sing bad theology.

All church activities that dilute, diminish, or detract from worship destroy Verticality, deny the priority of doxology, and forfeit what Vertical Church is all about—glory.

Gifting may gain a man a platform, but character is what gives him a voice.

unreliable, and at best useful.

While urgently pressing the importance of our diligent pursuit of holiness, Calvin is realistic about our meager attainments. He acknowledges that the vast majority of Christians make only slight progress. But this is not to excuse us. Rather, he writes, "Let us not cease to do the utmost; that we may incessantly go forward in the way of the Lord; and let us not despair because of the smallness of our accomplishment."9

In one sense, the “fourth wall” perfectly suits the Age of the Enlightenment and the privilege it accorded to critical distance, abstraction, and neutral observation (i.e., “theory”). However, even in the church there is often a tendency to erect a “fourth wall” between what leaders do at the front of the church and what happens in the congregation. The fourth wall here functions not as a theatrical convention but rather as an obstacle to genuine worship insofar as it cordons off the congregation from the doxological action.

People who would find it odd if we repeated the Gloria Patri or Doxology four times don't find it odd that we repeat the refrains to these choruses numerous times, even if they are less theologically significant.

In Ephesians 3:20, Paul directs us to that power in a well-known doxology. Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen. The God who is our Father is a God of awesome power. Through this power he is able to do things that are well beyond anything we could verbalize or grasp with our imaginations. Think of the thing in your life that seems the most impossible to accomplish. God is able to do more! Think of the thing that the Bible would say is most needed in your teenager’s life, yet seems unrealistic and out of reach. God is able to do more! It

As Paul views the plan of salvation, he sets forth a mighty doxology in Romans 11:33–36. All he can do is praise God for all that He has done.

Amen. The Jesus Prayer Lord Jesus Christ, Son of God, have mercy on me. or Lord Jesus Christ, Son of God, have mercy on me, a sinner. The Jesus Prayer is an invocation to the living Christ. In the Jesus Prayer we confess Christ as Lord and ask Him for His mercy. The Jesus Prayer combines St. Paul’s doxology (Phil 2:11), the tax collector’s spirit of repentance (Lk 18:33), and the blind man’s plea for enlightenment (Mk 10:47,51). “The divine name of Jesus Christ holds in itself the whole gospel truth,” wrote the author of The Way of a Pilgrim. The Jesus Prayer is appropriate for every Christian and may be recited in all circumstances-while kneeling, sitting, standing, walking, eating, traveling, working, or falling asleep. It may be offered at regular prayer times, during breaks at home and office, even in the bustle of commuting to and from work or while shopping and preparing meals. Its brevity makes it useful as a way of centering the inner consciousness on Christ, guarding against temptations and finding ready spiritual strength. The effectiveness of the Jesus Prayer comes from the power and the grace of Christ who hears our fervent invocation, cleanses our heart from evil and comes to dwell in us as personal Lord. The fruits of the Jesus Prayer are repentance, contrition, forgiveness, joy, peace and above all, as the pilgrim put it, “a burning love for Jesus Christ and for all God’s creatures. “Developed to maturity, the Jesus Prayer becomes a mystical prayer of the heart, an unceasing breath of the Holy Spirit praying within the believer, an inner spiritual fire energizing the Christian in all things. From the believer’s side the Jesus Prayer requires a sincere and humble spirit rather than a particular method. In quiet moments of concentrated prayer it may be recited rhythmically in order to establish inner attention. (Pray “Lord Jesus Christ, Son of God,” while breathing in, and “have mercy on me,” while breathing out.) But far more important are the constant attention to the words of the prayer and the fervent personal appeal to Christ for whom the soul yearns. Trust in the love and mercy of God. Seek the presence of Christ in your heart. Pray to Christ calmly and unhurriedly by enclosing your thoughts and feelings in each word of the Jesus Prayer.

The churches’ failure in politics was matched by Protestant limitations in core areas of the faith. As indicated by the work in Germany of Johann Arndt, the labors in England of Richard Baxter and John Bunyan, and the hymn-writing of Philip Nicolai in Germany or of Thomas Ken in England (1637–1711, author of the “Doxology”), serious attention to spiritual life was not absent in the Protestant churches of the seventeenth century. But neither was such attention dominant or particularly dynamic.

Respect of and care for all of God's creatures is the primary means of doxological acknowledgment of God the creator in creation.

the doxology. Praise God, from Whom all blessings flow; Praise Him, all creatures here below; Praise Him above, ye heavenly host; Praise Father, Son, and Holy Ghost.

the threat of life, so palpable among us, is a threat that can and will be countered by the Creator who continues the work of governance, order, and sustenance. Creation faith is the summons and invitation to trust the Subject of these verbs, even in the face of day-to-day, palpable incursions of chaos. The testimony of Israel pushes toward a verdict that the One embedded in these doxological statements can be trusted in the midst of any chaos, even that of exile and finally that of death.

We must recognize that the apologetic force of our preaching isn’t always that our message is more believable than another, but that it’s more desirable. In evangelism, we don’t simply make a logical case, but a doxological one. We aren’t just talking to brains. We’re speaking to hearts that have desires and eyes that look for beauty. We’re not merely trying to convince people that our gospel is true, but that our God is good. Over the years I’ve tried to move away from cold, structured arguments into exultations of praise. From giving evidence for the resurrection to reveling in its glory. From merely explaining why Jesus is needed to showing why he should be wanted. From defending the Bible’s truthfulness to rejoicing in its sweetness. Preaching the gospel requires propositional truths. Believing the gospel requires historical facts. But when we preach, others should see how those facts have changed our lives. They should hear us singing with the Negro slaves, “I’ve found a Savior, and he’s sweet, I know.” They need to feel the weight of glory. That’s because believing the gospel—like preaching it—is worship. Which makes praise integral to our preaching and turns our priestly ministry into delight!

Social justice without the gospel is a counterfeit, merely a Band-Aid to a gunshot wound.

We lead people to ourselves rather than Jesus, and then wonder why power has left the pulpit and why the deep theological treasures of some of the old hymns have degenerated into songs that exalt us above the glory of our Creator.

As The Preacher in the biblical book of Ecclesiastes puts it: All words wear themselves out; a man cannot utter it; the eye is not satisfied with seeing, nor the ear with hearing. Confronted with this verbal paralysis, what can people do? They sing, they rhapsodize, they invent metaphors; they soar into canticles and doxologies. But ultimately, words fail them and they lapse into silence. Or they speak in tongues.

In the simple movements that accompanied the Doxology, the Gospel, the Offertory, that prodigious sublimation of the elemental which, in architecture, had transformed the hunting trophy into a bucranium, had transformed the ring of twine that binds the sheaf of branches of the primitive saddle into an astragal of pure Pythagorean proportions.

In fact, reading is a discipline: like running regularly, or meditating, or taking voice lessons. Any able adult can run across the backyard, but this ability to put one foot in front of another shouldn’t make him think that he can tackle a marathon without serious, time-consuming training. Most of us can manage to sing “Happy Birthday” or the Doxology when called for, but this doesn’t incline us to march down to the local performing arts center and try out for the lead in Aida. Yet because we can read the newspaper or Time or Stephen King without difficulty, we tend to think that we should be able to go directly into Homer or Henry James without any further preparation. And when we stumble, grow confused or weary, we take this as proof of our mental inadequacy: We’ll never be able to read the Great Books. The truth is that the study of literature requires different skills than reading for pleasure. The inability to tackle, unaided, a list of Great Books and stick to the project doesn’t demonstrate mental inadequacy—just a lack of preparation.

To love and work for the glory of God cannot remain an idea about which we think once in a while. It must become an interior, unceasing doxology.

Reviewing how American memory of the Pilgrims and the First Thanksgiving has changed over time exposes our fundamental self-centeredness, for we see how readily we reconstruct the past in self-serving ways, using history to further our agendas rather than learning from it to challenge our hearts. But we need not despair. In God’s divine economy, guilt acknowledged calls forth grace, and grace received gives rise to gratitude, culminating in the second predictable hallmark of Christian reflection: praise to our gracious Lord. Theology should always lead to doxology, J. I. Packer once observed. I think the same is true of history. If theology teaches us the nature of God, history—viewed through eyes of faith—reminds us of our need for God. “If You, LORD, should mark iniquities,” asks the 130th Psalm, “O Lord, who could stand?” Blessed are those whose strength is in you, whose hearts are set on pilgrimage. (PSALM 84:5 NIV)

Κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, according to the power that worketh in us. The infinite power of God from which so much may be expected, is the same of which we are now the subjects. It is that power which wrought in Christ when it raised him from the dead, and set him at the right hand of God, ch. 1, 19-20; and which has wrought an analogous change in the believer in raising him from the death of sin, and making him to sit in heavenly places in Christ Jesus; and which still sustains and carries on the work of salvation in the soul. The past is a foretaste and pledge of the future. Those who have been raised from the dead, who have been transformed by the renewing of their minds, translated from the kingdom of darkness into the kingdom of God’s dear Son, and in whom God himself dwells by his Spirit, having already experienced a change which nothing but omnipotence could effect, may well join in the doxology to Him who is able to do exceeding abundantly above all we can ask or think.

Theology is about God and should reflect a doxological tone that glorifies him.