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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.The more perfectly he discharges this obligation, the more does he develop and perfect that initial resemblance to God which exists in his soul, and by the fulfilment of this duty serves the end for which he, like all else, has been created.The natural revelation which God has vouchsafed of Himself through the world interpreted by reason has been supplemented by a higher supernatural manifestation which has culminated in the Incarnation of the Godhead in Jesus Christ : "and we saw his glory, the glory as it were of the Father, full of grace and truth ".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.
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.
Here too, as elsewhere, we find the idea that the perception of this manifested truth works towards a union of man with God. " John, v, 44; and xii, 43: "For they loved the glory of men more than the glory of 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 : "Thou art worthy, O Lord our God, to receive glory, and honour, and power: because thou hast created all things", Apoc., iv, 11: "Give glory to the Lord, and call upon his name", Ps. Lastly, glory is the name given to the blessedness of the future life in which the soul is united to God : "For I reckon that the sufferings of this time are not worthy to be compared with the glory to come", Rom., viii, 18.
"Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God ", ib., 21.
The texts cited above are representative of multitudes similar in tenor, scattered throughout the sacred writings.
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.