All Glory Laud and Honor
All glory laud and honor to thee Redeemer King
All Glory Laud and Honor is a hymn text by Theodulph of Orleans; tr. John Mason Neale (820) in 7.6.7.6 D meter. Found in elw 344, gather4 535, lbw 108, lsb 442. Sung to VALET WILL ICH DIR GEBEN.
The great Palm Sunday processional hymn, addressing Christ directly as the children and crowd addressed him at the triumphal entry. The refrain is repeated after each stanza, creating the feel of a processional litany. The hymn moves from the crowd's greeting to the prayer of the current worshipper.
History & Background
Written by Theodulph of Orleans (c.760-821) while imprisoned, reportedly sung from his prison window to King Louis the Pious on Palm Sunday 820. John Mason Neale translated it into English in 1851. The tune VALET WILL ICH DIR GEBEN was composed by Melchior Teschner in 1615.
Hymnal Appearances
- Evangelical Lutheran Worship — 344
- Gather 4th Edition — 535
- Lutheran Book of Worship — 108
- Lutheran Service Book — 442
- The Lutheran Hymnal — 160
Bulletin Note
All Glory Laud and Honor — Theodulph of Orleans, c.820; tr. Neale, 1851
Preaching Connection
Matthew 21:1-11 — the triumphal entry; appropriate for Palm Sunday processions.
Catechism & Confessional Connections
- The Second Article (Concerning Redemption) Small Catechism — The Apostles' Creed
Stanza Arc
The narrative or theological arc traced by this tune's stanzas: Christological ascent from earthly hosannas to heavenly exaltation, culminating in paschal redemption and eternal praise
Overview
Theodulph, bishop of Orléans under Charlemagne, wrote this processional for Palm Sunday around 820. Legend says he sang it from his prison window at Angers as Emperor Louis the Pious passed by, and was released; the story is probably pious invention. For a thousand years it was sung in the Palm Sunday procession, with its refrain repeated by the people. TLH prints the refrain at the head of each stanza. The hymn greets Christ as Redeemer-King and David's Son (st. 1); sets the praise of angels, men and creation together (st. 2); joins the Church's praise to that of the Hebrews with palms (st. 3); contrasts their praise before the Passion with ours to the exalted Lord (st. 4); and asks the 'good and gracious King' to accept our prayers as he accepted theirs (st. 5).
Central theme: Christ the Redeemer-King, welcomed with hosannas then and praised now as the exalted Lord
Structure
Five stanzas, each opening with the four-line refrain (7.6.7.6 D). The ancient practice was for choir to sing verses and people to answer with the refrain. Movement: identity (1) — cosmic praise (2) — the Church joining the procession (3) — before and after the Passion (4) — prayer for acceptance (5).
Law & Gospel Shape
Gospel — the King comes as Redeemer; the Passion is the hinge (st. 4).
Confessional Connections
Christ the King whose kingdom is grace (AC XXVIII; Small Catechism, Second Article: 'that I may be His own and live under Him in His kingdom'). Praise and prayer as fruits of faith, accepted for Christ's sake (Ap IV). Exaltation following humiliation (FC VIII).
Liturgical Use (Study Notes)
Palm Sunday procession; Sunday of the Passion; also Advent 1 (Matt 21:1-9 in the historic lectionary).
Historical Notes
Theodulph (c. 750-821), a Visigoth scholar at Charlemagne's court, was imprisoned on suspicion of conspiracy and died in or soon after captivity. Neale translated the hymn in 1851 and revised it in 1854.
About the Tune
VALET WILL ICH DIR GEBEN (Melchior Teschner, 1613), written for Herberger's 'Valet will ich dir geben.'
Scripture References
Matt 21:1-11 Matt 21:15-16 Ps 8:2 John 12:13 Ps 118:25-26 Zech 9:9 Luke 19:37-40 Ps 148 Rev 5:11-13 Phil 2:8-11 Heb 13:15 Ps 34:8
Stanza by Stanza
Refrain: glory, praise and honor to you, Redeemer King, to whom children sang sweet hosannas. You are the King of Israel, David's royal Son, who come in the Lord's name, the King and Blessed One.
The refrain greets Christ as 'Redeemer, King,' recalling the children's hosannas in the Temple (Matt 21:15-16), which Jesus defended with Ps 8:2 — praise perfected from the mouths of infants. The stanza gathers the titles cried out on Palm Sunday: 'King of Israel' (John 12:13), 'Son of David' (Matt 21:9), 'Blessed is he who comes in the name of the Lord' (Ps 118:26). 'Redeemer' and 'King' are joined: Christ reigns by redeeming. Zech 9:9 sets the tone — 'your king comes to you; righteous and having salvation… humble and mounted on a donkey.' Coming 'in the Lord's name' means he comes with the Father's authority and as the Lord himself.
- Scripture
- Matt 21:9, 15-16, Ps 8:2, John 12:13, Ps 118:25-26, Zech 9:9, Luke 1:32-33
- Imagery & language
- Royal acclamation; children's voices.
- Law / Gospel
- Gospel — the Redeemer-King comes.
- Connection to previous
- Opening acclamation.
Refrain. The company of angels praises you on high, and mortal men and all created things reply.
Heaven and earth praise together. Luke 19:38 records the crowd's 'peace in heaven and glory in the highest,' echoing the angels at Bethlehem (Luke 2:14). When the Pharisees objected, Jesus said 'if these were silent, the very stones would cry out' (Luke 19:40) — so 'all things created make reply' (Ps 148; Rev 5:13). Christ is Lord of all creation, and his entry into Jerusalem on the way to the cross is the beginning of creation's renewal (Rom 8:19-22).
- Scripture
- Luke 19:37-40, Luke 2:14, Ps 148, Rev 5:11-13, Rom 8:19-22
- Imagery & language
- Angels and creation responding.
- Law / Gospel
- Gospel — universal praise.
- Connection to previous
- Widens the praise of st. 1.
Refrain. The people of the Hebrews went before you with psalms; we present our praise, prayer and anthems before you.
The crowd sang from the Psalms (Ps 118, the Hallel). The Church places itself in that procession: 'Our praise and prayer and anthems before Thee we present.' This is the meaning of the Palm Sunday procession liturgically — the congregation joins the crowd. The Church's worship is continuous with Israel's; the same Psalms are sung. Praise and prayer are 'sacrifices' of thanksgiving (Heb 13:15), not of atonement (Ap XXIV).
- Scripture
- Matt 21:8-9, Ps 118:19-29, Heb 13:15, Ps 141:2
- Imagery & language
- Procession; psalms; anthems.
- Law / Gospel
- Gospel — the Church's praise joined to Israel's.
- Connection to previous
- Brings the past procession into the present.
Refrain. They sang hymns of praise to you before your Passion; we raise our melody to you now highly exalted.
The hinge of the hymn. The Palm Sunday crowd praised him 'before Thy Passion' — and within days many cried 'Crucify.' We praise him 'now high exalted' after the cross and resurrection (Phil 2:8-11; Acts 2:33). The contrast reminds the Church that its praise rests on the finished work: the King it welcomes has already gone through death to glory. Yet Palm Sunday also humbles us: the same fickleness lives in our hearts.
- Scripture
- Phil 2:8-11, Acts 2:33, Mark 15:13-14, Heb 2:9, Rev 5:12
- Imagery & language
- Before and after; Passion and exaltation.
- Law / Gospel
- Gospel — the exalted Lord praised.
- Connection to previous
- Contrasts the original procession with the Church's praise.
Refrain. You accepted their praises; accept the prayers we bring, you who delight in all good, good and gracious King.
Jesus accepted the children's praise when others objected (Matt 21:16). So the Church asks him to accept its prayers. The ground of acceptance is not the quality of our worship but the goodness of the King: 'Who in all good delightest, Thou good and gracious King' (Ps 34:8; 145:9). Our offerings please God for Christ's sake (1 Pet 2:5). The Latin original ends: 'rex bone, rex clemens, cui bona cuncta placent.'
- Scripture
- Matt 21:15-16, Ps 34:8, Ps 145:9, 1 Pet 2:5, Heb 13:15-16
- Imagery & language
- Petition for acceptance; good King.
- Law / Gospel
- Gospel — the gracious King accepts our prayers.
- Connection to previous
- Concludes with prayer.
Themes
Palm Sunday Processional Triumphal Entry