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Seraph Omogbolahan Shittu
During Lent, many churches refrain from saying Alleluia or Hallelujah. Yet in the same services, they still say, The Lord’s name be praised, or respond with Glory.
At first glance, this appears inconsistent. But when we examine it biblically and theologically, we see that the issue is not praise itself. It is liturgical expression.
First, meaning.
Hallelujah comes from two Hebrew words.
Hallelu means Praise and it is a command.
Yah refers to Yahweh.
So Hallelujah literally means Praise Yahweh. It is not merely an emotional shout. It is a directive to ascribe honor to God.
Now consider Glory.
In Hebrew, glory which is kavod means weight, honor, splendor.
In Greek, glory which is doxa means praise, honor, exaltation.
To give God glory is to praise Him.
So linguistically and theologically, praise and glory are inseparable.
In the Psalms, praise and glory function together.
Give unto the Lord the glory due unto His name in Psalm 29 verse 2.
Giving glory is an act of praise.
In Revelation 19 verse 1, heavenly worship declares,
Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God.
Historically, traditions such as the Roman Catholic Church omit Alleluia during Lent as a symbolic fast from a resurrection acclamation strongly associated with Easter joy. This is not a biblical command. It is a liturgical discipline meant to heighten solemn reflection.
When a leader says, Praise the Lord, the traditional response is Alleluia. During Lent, some replace it with The Lord’s name be praised or simply Glory. Yet both responses are still acts of praise. The vocabulary changes, but the theology remains intact.
Even in more serious liturgical responses where Alleluia, Hosanna, Salvation and Glory may be shortened during Lent to only Glory, the substance of praise is not removed. Glory itself is an ascription of honor to God. As long as glory is being given, the action commanded by Hallelujah is still being fulfilled.
Therefore,HALLELUJAH should never be a problem
Praise the Lord