As I mentioned last time, it has been requested that in closing this series, we take a step back and catch the big picture.
FREE Catholic Classes This word has many shades of meaning which lexicographers are somewhat puzzled to differentiate sharply. As our interest in it here centres around its ethical and religious significance, we shall treat it only with reference to the ideas attached to it in Holy Scripture and theology.
Sometimes the Catholic versions employ brightness, where others use glory. When this occurs, the original signifies, as it frequently does elsewhere, a physical, visible phenomenon.
This meaning is found for instance in Ex. In very many places the term is employed to signify the witness which the created universe bears to the nature of its Creator, as an effect reveals the character of its cause.
Frequently in the New Testament it signifies a manifestation of the Divine Majesty, truth, goodness or some other attribute through His incarnate Son, as, for instance, in John, I, Here too, as elsewhere, we find the idea that the perception of this manifested truth works towards a union of man with God.
In other passages glory is equivalent to praise rendered to God in acknowledgment of His majesty and perfections manifested objectively in the world, or through supernatural revelation: The term is used also to mean judgment on personal worth, in which sense the Greek doxa reflects the signification of the cognate verb dokeo: Lastly, glory is the name given to the blessedness of the future life in which the soul is united to God: The texts cited above are representative of multitudes similar in tenor, scattered throughout the sacred writings.
Augustine as clara notitia cum laude, "brilliant celebrity with praise". The philosopher and theologian have accepted this definition as the centre around which they correlate their doctrine regarding glory, divine and human.
Divine Glory The Eternal God has by an act of His will created, that is, has brought into being from nothingness, all things that are. Infinite Intelligence, He could not act aimlessly; He had an objective for His action: He created with a purpose; He destined His creatures to some end.
That end was, could be, no other than Himself; for nothing existed but Himself, nothing but Himself could be an end worthy of His action. Did He, then, create in order that from His creatures He might derive some benefit?
That, for example, as some present-day theories pretend, through the evolution of things toward a higher perfection the sum of His Being might be enlarged or perfected? Or that man by co-operating with Him might aid Him in the elimination of evil which He by Himself is unable to cast out?
No; such conceits are incompatible with the true concept of God. Infinite, He possesses the plenitude of Being and Perfection; He needs nothing, and can receive no complementary increment or superfluous accession of excellence from without.
Omnipotent, He stands in need of no assistance to carry His will into execution. But from His infinity He can and does give; and from His fullness have we all received.
All things are, only because they have received of Him; and the measure of His giving constitutes the limitations of their being. Contemplating the boundless ocean of His reality, He perceives it as imitable ad extra, as an inexhaustible fund of exemplar ideas which may, if He so wills, be reproduced in an order of finite existence distinct from, yet dependent on His own, deriving their dower of actuality from His infinite fullness which in imparting sustains no diminution.
He spoke and they were made. Everything which His fiat has called into existence is a copy — finite indeed and very imperfect, yet true as far as it goes — of some aspect of His infinite perfection.
Each reflects in fixed limitation something of His nature and attributes. The heavens show forth His power; earth's oceans are. The summer flower, though only to itself it live and die, is a silent witness before Him of His power, goodness, truth, and unity; and the harmonious order which binds all the innumerable parts of creation into one cosmic whole is another reflection of His oneness and His wisdom.
Yet, as each part of creation is finite, so too is the totality; and therefore its capacity to reflect the Divine Prototype must result in an infinitely inadequate representation of the Great Exemplar. Nevertheless, the unimaginable variety of existing things conveys a vague hint of that Infinite which must ever defy any complete expression external to Itself.
Now this objective revelation of the Creator in terms of the existences of things is the glory of God. This doctrine is authoritatively formulated by the Council of the Vatican: This objective manifestation of the Divine nature constitutes the Universe — the book, one might say, in which God has recorded His greatness and majesty.
As the mirror of the telescope presents an image of the star that shines and wheels in the immeasurably remote depths of space, so does this world reflect in its own fashion the nature of its Cause between Whom and it lies the gulf that separates the finite from the Infinite.
The telescope, however, knows not of the image which its surface bears; the eye and mind of the astronomer must intervene in order that the significance of the shadow and its relation to the substance may be grasped. To praise, in the exact sense of the term, demands not alone that worth be manifest, but also that there be a mind to acknowledge.
The unconscious testimony of the universe to its Creator is rather potential than actual glory. Hence, this glory which it renders to Him is called in theological phrase gloria materialisto distinguish it from the formal glory rendered to God by His intelligent creatures.
They can read the writing in the book of creation, understand its story, accept its lessons, and reverently praise the Majesty which it reveals. This praise involves not merely intellectual perception, but also the practical acknowledgment by heart and will which issues in obedience and loving service.
The endowment of intelligence with all that it implies — spirituality and free-will — renders man a higher and nobler image of the Creator than is any other being of this visible world.Likewise man achieves his perfection or subjective end by giving glory to God in the comprehensive sense above indicated.
He attains the consummation of . The ark of the covenant was the place of presence. While the Lord was present among His people in the exodus (Ex. –18, 21–22), He localized this presence in the . A collection of quotes (ordered by title, disregarding “the”) showing how Ellen White emphasized the importance of rightly understanding the character of God.
“The knowledge of God as revealed in Christ is the knowledge that all who are saved must have. This is . Nov 26, · Such is the fallen nature of man until God in His sovereign grace intervenes.
Note too how no sin, however great or small will be overlooked. There will be perfect and full retribution for all sin – for all that falls short of the glory, perfection and holiness of God. Phillips: This Son, radiance of the glory of God, flawless expression of the nature of God, himself the upholding principle of all that is, effected in person the reconciliation between God and man and then took his seat at the right hand of the majesty on high (Phillips: Touchstone).
God is love; and he that dwells in love dwells in God, and God in him. American King James Version ×). The love of God is selfless, outflowing concern for the good of others.