Concerning God, Glory is the exhibition of His Divine attributes and perfections (Ps. 19:1) or the radiance of His presence (Luke 2:9).关于上帝，荣耀，是展览，他的神的属性及完善（诗篇19时01分） ，或光芒，他的存在（路加福音2时09分） 。 Concerning man, glory is the manifestation of his commendable qualities, such as wisdom, righteousness, self-control, ability, etc. Glory is the destiny of believers (Phil. 3:21; Rom. 8:21; 1Cor. 15:43).关于男子，光荣，体现了他值得称道的素质，如智慧，正义，自我控制，能力等的荣耀，是命运的信徒（ phil. 3时21分;光碟。 8时21分;哥林多前书15时43分） 。
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The principal word in the Hebrew for this concept is kabod, and in the Greek doxa, which is derived from dokeo, "to think" or "to seem."主要一词在希伯来文为这个概念是kabod ，并在希腊doxa ，这是来自dokeo ， “想”或“似乎” 。 These two meanings account for the two main lines of significance in classical Greek, where doxa means opinion (what one thinks for himself) and reputation (what others think about him), which may shade into fame or honor or praise.这两个帐户的含义为两条主线，具有重要意义，在古典希腊，那里doxa手段的意见， （这是什么人认为自己）和声誉（这是什么别人认为对他的） ，这可能遮荫到名利或荣誉或赞誉。
Christ is the effulgence of the divine glory (Heb. 1:3).基督是effulgence的神的荣耀（希伯来书1:3 ） 。 By means of him the perfection of the nature of God is made known to men.的方式，他完善的性质，上帝是众所周知的男子。 When James speaks of him as the Lord of glory (2:1), his thought seems to move along the lines of the revelation of God in the tabernacle.时，詹姆斯说，他作为上帝的荣耀（ 2:1 ） ，他的思想似乎沿着线的启示上帝在会幕。 There the divine presence was a gracious condescension but also an ever-present reminder of God's readiness to mark the sins of his people and to visit them with judgment.有神圣的存在是一个大方condescension ，但也不断提醒，目前上帝的准备马克的罪过他的人民和访问他们的判断。 So the readers of James's epistle are admonished to beware of partiality.因此，读者詹姆斯的书信是告诫提防偏袒。 The Lord is in the midst of his people as of yore.耶和华是在中他的人民的作为，对昔日的。
The glory of Christ as the image of God, the Son of the Father, was veiled from sinful eyes during the days of his flesh but was apparent to the men of faith who gathered around him (John 1:14).荣耀基督的形象，神，儿子的父亲，是含蓄，从罪孽深重的眼睛在天他的肉，但显而易见的男子信仰谁聚集在他（约翰福音1:14 ） 。
Even as the preincarnate Son had dwelt with the Father in a state of glory (with no sin to mar the perfection of the divine mode of life and intercourse), according to his own consciousness (John 17:5), so his return to the Father can properly be called an entrance into glory (Luke 24:26).甚至作为preincarnate儿子花与父亲在一个国家的荣耀（无单三月完善神圣的模式生活和交往） ，据他自己的意识（约翰17时05分） ，所以他返回到父亲可以适当地被称为进入荣耀（路加福音24:26 ） 。 But more seems to be involved here than a sharing with the Father of what he had enjoyed in ages past.但更多的似乎是这里所涉及的比分享的父亲是什么，他所享有的年龄过去。 God now gives him glory (I Pet. 1:21), in some sense as a reward for the faithful, full completion of the Father's will in relation to the work of salvation (Phil. 2:9-11; Acts 3:13).现在上帝给他的荣耀（我的宠物。 1时21分） ，在一定意义上，作为报酬，忠实，全面完成父亲的意愿，在工作有关的救赎（ phil. 2:9-11 ;行为3时13分） 。 So it is that both the taking up of Christ from the earth (I Tim. 3:16) and his return (Col. 3:4; Titus 2:13).所以这是双方都采取了基督的从地球上（我添。 3:16 ）和他的回报（上校3时04分;提图斯2时13分） 。 So it is the representations of his presence and activity as the future judge and king (Matt. 25:31) are also associated with a majesty and radiance which are largely lacking in the portrayals of Jesus in the days of his humiliation.所以这是申述他的存在和活动，作为未来的法官和国王（ matt. 25:31 ）也与英国和光彩，这主要是缺乏在描绘耶稣在的日子，他的屈辱。
While the contrast is valid, therefore, between the sufferings of Christ and the glory (literally, the glories) to follow (I Pet. 1:11), John's Gospel reveals a further development, namely, that the sufferings themselves can be viewed as a glorification.而对比是有效的，因此，之间的痛苦和基督的荣耀（从字面上看，荣耀）的后续（我的宠物。 1时11分） ，约翰福音揭示了进一步发展，就是自己的痛苦可以被看成1美化。 Jesus was aware of this and expressed himself accordingly.耶稣意识到这一点，并表示自己因此。 "The hour is come that the Son of man should be glorified" (John 12:23). “小时是来表示，儿子的男子，应该是歌颂” （约翰12时23分） 。 This word "hour" in the Fourth Gospel points regularly to the death of Christ.这两个字“小时”将在第四福音点，定期向死亡的基督。 Jesus was not seeking to invest the cross with an aura of splendor which it did not have, in order to conjure up a psychological antidote to its pain and shame.耶稣不求投资的交叉与不可挽回的辉煌，它没有，在以conjure了一个心理的良药，其痛苦和耻辱。 Rather, glory properly belongs to the finishing of the work which the Father had given him to do, since that work represented the perfect will of God.相反，光荣，正确属于整理工作的父亲给了他这样做，因为这代表工作的完美，将上帝的。
Eschatological glory is the hope of the Christian (Rom. 5:2). eschatological的荣耀是希望基督教（罗马书5时02分） 。 In this future state he will have a new body patterned after Christ's glorified body (Phil. 3:21), an instrument superior to that with which he is presently endowed (I Cor. 15:43).在这未来的国家，他将有一个新的机构图案后，基督的荣耀机构（ phil. 3时21分） ，文书优于表示，与他目前正在得天独厚的（我肺心病。 15时43分） 。 Christ within the believer is the hope of glory (Col. 1:27).基督内的信仰是希望的荣耀（上校1时27分） 。 He is also the chief ornament of heaven (Rev. 21:23).他亦是行政饰品的天堂（启示录21:23 ） 。
The word "glory" is found in the plural to denote dignitaries (Jude 8).字， “光荣”被发现在该文字是指政要（裘德8 ） 。 It is not easy to determine whether the reference is to angels or men of honor and repute in the Christian community.它是不容易的，以确定是否提到的是天使，或男性的荣誉和声誉，在基督教社区。
A somewhat specialized use of the word is that which is has in the doxologies, which are ascriptions of praise to God for his worth and works (eg, Rom. 11:36).有些专门一词的使用是，这是已在该doxologies ，这是ascriptions赞美上帝，他的价值和工程（例如，光盘。 11时36分） 。
On several occasions glory is used as a verb (kauchaomai) where the meaning is to boast, as in Gal.在若干场合的荣耀是用作动词（ kauchaomai ）凡意思是吹嘘，因为在GAL的。 6:14. 6时14分。
EF
Harrison外汇基金的哈里森
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
I. Abrahams, The
Glory of God; A. von Gall, Die Herrlichkeit Gottes; GB Gray and J. Massie in
HDB; ECE Owen, "Doxa and Cognate Word," JTS 33:132-50, 265-79; AM Ramsey, The
Glory of God and the Transfiguration of Christ; G. von Rad and G. Kittel, TDNT,
II, 232ff.; S. Aalen, NIDNTT, II, 44ff.一，亚伯拉罕，神的荣耀;答：冯胆，模具herrlichkeit
gottes ; GB的灰色和J. massie在建屋局;欧洲经委会欧文， “ doxa和同源词， ” jts 33:132-50 ， 265-79
;时，拉姆齐，神的荣耀和变形的基督; g.冯拉德和G. kittel ， tdnt ，二， 232ff 。 ;第aalen ， nidntt ，二， 44ff
。
This refers especially to the time when, at the parousia, those who died in Christ and the living believers will be given the resurrection of the body, a final and full "redemption of our body" (Rom. 8:23), preparatory for and suited to the final state of the Christian believer.这是指，尤其是到的时候，在圆满，那些谁死在基督和信徒的生活将得到复活的身体，最后和全面的“赎回我们的身体” （罗马书8时23分） ，为筹备和适合的最后状态的基督教信徒。 As a theological term it is a synonym of immortality, when immortality is thought of as the glorification which believers will receive, and not, as erroneously thought of, as simply the continued existence of both the believers and the finally impenitent.作为一个神学来说是一个不朽的代名词，当是不朽的思想作为美化信徒会收到，而不是，因为误以为，作为纯粹的继续存在都信教和最后impenitent 。
Glorification, therefore, is only for believers, and it consists of the redemption of the body.美化，因此，这是只为信徒，和它的赎回身体。 At that time "this perishable" will "put on the imperishable," and "this mortal," the body, will "put on immortality" (I Cor. 15:53).在那个时间“ ，这容易腐坏的”将“提上了imperishable ” ， “这致命的， ”尸体，将“提上不朽” （我肺心病。 15:53 ） 。 Then death, the Christian's last enemy (I Cor. 15:26), will be swallowed up in victory (I Cor. 15:54).然后死亡，基督教的最后的敌人（我肺心病。 15时26分） ，将吞噬了胜利的（我肺心病。 15时54分） 。
The finally impenitent will be resurrected, but this is a second resurrection, to damnation, the "second death" (Rev. 2:11).最终impenitent会复活，但是这是第二次复活， damnation ， “第二次的死” （启示录2时11分） 。 Scripture does not refer to this second resurrection as either immortality or glorification.经文并没有提及这第二次的复活，因为无论是永生或颂扬。
Our special glory seems to consist, in part, in the hope we hold to: that we will be glorified.我们特别的荣耀，似乎构成，第一部分，在希望我们坚持：我们将荣耀。 Paul also seems to teach that after the believers are glorified, the whole created world will undergo a fundamental renewal: "For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility,... in hope that the creation itself will be set free from its corruption into the freedom of the glory of [or glorification of] the children of God" (Rom. 8:19-21 NASB).保罗似乎也教导后，信徒们都被当作美化了，整个世界创造了将进行重建的根本： “为急欲向往的创造等待的急切心情，为揭示的神的儿子。为建立受到徒劳的， 。 ..在希望创造本身将被设置免费从腐败到自由的荣耀[或美化]儿童以神之名“ （罗马书8:19-21 nasb ） 。
JK Grider
jk grider
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
Glorify,美化，
(1.) To make glorious, or cause so to
appear (John 12:28; 13:31, 32; 17: 4,5). （ 1 ）使光荣，或事业，所以出现（约翰12时28分;
13时31分，第32条; 17 ： 4,5 ） 。 (2.) Spoken of God to "shew forth his
praise" (1 Cor. 6:20; 10:31). （ 2 ）发言的上帝“ shew提出他的赞美” （ 1肺心病。 6时20分;
10时31分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Glory, (Heb. kabhod; Gr. doxa).荣耀， （希伯来书kabhod ;遗传资源。 doxa ） 。 (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26). （ 1 ）丰度，财富，珍惜，因此荣幸地（诗篇49:12 ） ;荣耀（创31:1 ;马特。 4时08分;牧师21时24分， 26 ） 。 (2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19: 1; 29:1); of the mind or heart (Gen. 49: 6; Ps. 7:5; Acts 2:46). （ 2 ）的荣誉，尊严（ 1国王3时13分; heb 。 2时07分一宠物。 1时24分） ;神（诗篇19 ： 1 ; 29:1 ） ;的头脑或心脏病（创49 ： 6名;的PS 。 7时05分;行为2时46分） 。 (3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5; Acts 22:11; 2 Cor.3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess. 1:9). （ 3 ）的辉煌，亮度，英国（创45:13 ;伊萨。 4时05分;行为22时11分; 2 cor.3 ： 7 ） ;耶和华（以赛亚59:19 ; 60:1 ; 2 thess 。 1时09分） 。 (4.) The glorious moral attributes, the infinite perfections of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). （ 4 ）光荣的道德属性，无限完善神（以赛亚40:5 ;的行为， 7时02分;光碟。 1时23分; 9时23分;以弗所书1:12 ） 。 Jesus is the "brightness of the Father's glory" (Heb. 1:3; John 1:14; 2:11).耶稣是“亮度父亲的荣耀” （希伯来书1:3 ;约翰1时14分; 2,11 ） 。 (5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1 Pet. 5:1, 10). （ 5 ） ，幸福的天堂（罗马书2时07分，第10条; 5时02分; 8时18分; heb 。 2时10分;一宠物。 5:1 ， 10 ） 。 (6.) The phrase "Give glory to God" (Josh. 7:19; Jer. 13:16) is a Hebrew idiom meaning, "Confess your sins." （ 6 ） “荣耀上帝” （ josh. 7时19分;哲。 13时16分）是一个希伯来语成语的意义， “承认你的罪孽” 。 The words of the Jews to the blind man, "Give God the praise" (John 9:24), are an adjuration to confess.的话，犹太人失明男子， “让上帝的颂赞” （约翰9时24分） ，是一adjuration招供。 They are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought.他们是相等的， “坦白地说你是impostor ” ， “让上帝的荣耀所讲实话; ” ，因为他们否认是一个奇迹，已造成的。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This word has many shades of meaning which lexicographers are somewhat puzzled to differentiate sharply.这个字有许多形形色色的含义lexicographers有点疑惑，区分尖锐。 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.作为我们的利益，在这里中心，围绕其伦理和宗教意义，我们应把它只有参考的意见的重视，它在圣经和神学。
I. SCRIPTURE一，经文
In the English version of the Bible the word Glory, one of the commonest in the Scripture, is used to translate several Hebrew terms in the Old Testament, and the Greek doxa in the New Testament.在英文版本的圣经一词的荣耀，其中最常见的在圣经，是用来翻译的几个希伯来语条款在旧约，和希腊doxa在新约圣经。 Sometimes the Catholic versions employ brightness, where others use glory.有时天主教版本聘请亮度，别人使用的荣耀。 When this occurs, the original signifies, as it frequently does elsewhere, a physical, visible phenomenon.发生这种情况时，原来的标志，因为它经常没有在其他地方，物理，有形的现象。 This meaning is found for instance in Ex., xxiv, 16: "And the glory of the Lord dwelt upon Sinai"; in Luke, ii, 9, and in the account of the Transfiguration on Mount Thabor.这意思是发现，例如在前，二十四， 16 ： “和荣耀上帝花后，西奈半岛” ;在路加，二，九，并在该帐户的变形对山thabor 。 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.在很多地方的任期是受雇于意味着证人，其中创造宇宙的熊的性质，它的创始人，作为一个效应揭示的性质及其成因。 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, 14: "(and we saw his glory, the glory as it were of the only begotten of the Father,) full of grace and truth"; Luke, ii, 32, "A light to the revelation of the Gentiles, and the glory of thy people Israel"; and throughout the prayer of Christ for his disciples, John 17.经常在新约圣经，它标志着一个表现神女王陛下，真，善，或其他一些属性，通过他的肉身的儿子，作为，例如，在约翰，我， 14 ： “ （和我们看到他的荣耀，荣耀，因为它人只有begotten的父亲） ，充分的有恩典有真理“ ;路加福音第一，二， 32 ， ”一盏灯，启示外邦人，和荣耀，你的人民以色列“ ;和整个基督祈祷，为他门徒，约翰17 。 Here too, as elsewhere, we find the idea that the perception of this manifested truth works towards a union of man with God.在这里也与其他地方一样，我们觉得思想的看法，这体现了真理的工程建立一个联盟，人与上帝。 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.在其他通道的荣耀，相当于称赞提供给上帝，在承认国王陛下和完善体现了客观，在世界上，或透过超自然的启示： “你的艺术值得，澳主我们的上帝，接受荣耀，和荣誉，和权力：因为祢创造了一切的东西“ ，载脂蛋白C 。 ，四，十一： ”让荣耀归于上帝，并呼吁他的名字“ ，常任秘书长。 Civ, 1 (cf. Ps. Cv, I). civ ， 1 （参见的PS 。简历，我） 。 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: "How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek?"这个词是用来还指判决对个人价值，在这个意义上，希腊doxa反映的意义同源动词dokeo ： “你如何能相信，谁获得的荣耀之一，从另一个：和荣耀，这是来自上帝的单，你不寻求“ ？ John, v, 44; and xii, 43: "For they loved the glory of men more than the glory of God".约翰，五， 44 ;和第十二章， 43条： “他们爱的荣耀，男性多于神的荣耀” 。 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.最后，光荣的名称是考虑到幸福的未来生活在其中的灵魂，是美国向上帝： “我认为痛苦这个时候是不值得加以比较与荣耀来” ，光碟，八， 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. “因为动物本身也应交付从奴役的腐败，到自由的光荣，儿童以神之名” ，兴业， 21 。 The texts cited above are representative of multitudes similar in tenor, scattered throughout the sacred writings.案文列举以上的代表，在众多类似的男高音，分散在全国各地的神圣的著作。
II.二。 THEOLOGICAL神学
The radical concept present under various modifications in all the above expressions is rendered by St. Augustine as clara notitia cum laude, "brilliant celebrity with praise".激进的概念，根据目前的各种修改，在上述所有表现形式是所提供的圣奥古斯丁作为克拉拉notitia以优异的成绩， “辉煌的名人与赞美” 。 The philosopher and theologian have accepted this definition as the centre around which they correlate their doctrine regarding glory, divine and human.哲学家和神学家已接受了这个定义为中心的周围，他们的相关学说，他们就光荣，神圣和人力。
1. 1 。 Divine Glory神的荣耀
The Eternal God has by an act of His will created, that is, has brought into being from nothingness, all things that are.永恒的上帝的一项法案，他将创造的，即是已纳入正在从虚无，所有的事情。 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.无限的情报，他不能采取行动aimlessly ;他的一个目标，他采取的行动：他创造了一个目的，他注定是他的动物，一些结束。 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.为此，可以，没有其他比自己;无关，但存在的自己，只不过是自己可以结束了值得他的行动。 "I am Alpha and Omegain Scripture), the beginning and the end, saith the Lord God" (Revelation 1:8); "The Lord hath made all things for himself" (Proverbs 16:4). “我很Alpha和omegain经文） ，开始时和结束时， saith上帝” （启示录1:8 ） ; “上帝祂所作出的所有的东西，为自己” （谚语16时04分） 。 Did He, then, create in order that from His creatures He might derive some benefit?没有他，然后，创建，以便从他的动物，他可能获得一些好处？ 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? ，举例来说，由于部分出席为期一天的理论假装，通过演变的东西，向更高的完善的总和，他可能会扩大或完善？ 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?或认为，男子的合作经营与他可能的援助，他在消除邪恶，他自己是无法投出？ No; such conceits are incompatible with the true concept of God.没有这样的conceits不符合真实的概念，上帝。 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.无限的，他拥有plenitude正在和完善;他需要什么，并且可以收到相辅相成的，没有多余的增量或加入卓越没有。 Omnipotent, He stands in need of no assistance to carry His will into execution.万能的，他主张在有需要的任何援助，以进行他的意愿转化为执行。
But from His infinity He can and does give; and from His fullness have we all received.但是，从他的无限，他可以不给;从他的丰满，我们所有收到的。 All things are, only because they have received of Him; and the measure of His giving constitutes the limitations of their being.所有的东西，不仅是因为他们收到了他;和措施，他给予构成限制他们的福祉。 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. contemplating在茫茫的海洋，他的现实，他感觉到它作为imitable额外的广告，作为一个取之不尽，用之不竭的基金的典范的想法，可能的话，给他的遗嘱，转载于1为了利用有限的存在，有别于，但依赖于他自己，其产生的dower的现状，从他的无限丰满，在传授维持不会减少。 He spoke and they were made.他说，他们发了言。 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.这一切，他菲亚特已成为所谓的存在是一种复制-有限确实非常完美，然而，真正的，据这是不言而喻的-的某些方面他的无限完美。 Each reflects in fixed limitation something of His nature and attributes.每个反映了在一些固定的限制，他的性质和属性。 The heavens show forth His power; earth's oceans are老天爷显示，提出了他的权力;地球的海洋
. 。 . 。 . 。 the glorious mirror where the Almighty's form Glasses itself in tempests.光辉的一面镜子，而万能的形式，眼镜本身在tempests 。 . 。 . 。
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.夏季花卉，虽然只以本身的生活和死亡，是一种无声的证人在他面前，他的权力，善，实事求是，团结和和谐秩序的约束力，所有的无数部分创造成一个整体的宇宙是另一个反思他的统一性和他的智慧。 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.不过，由于每一部分的创作是有限的，所以也是全部;因此其能力，以反映神原型的结果，必须在一个无限的代表性不足的伟大典范。 Nevertheless, the unimaginable variety of existing things conveys a vague hint of that Infinite which must ever defy any complete expression external to Itself.不过，难以想象的各种现有的东西，传达了一个空泛的暗示说，无限以往任何时候都必须藐视任何完整的表达外部的本身。 Now this objective revelation of the Creator in terms of the existences of things is the glory of God.现在这个目标的启示造物主在条款的存在的东西，是神的荣耀。 This doctrine is authoritatively formulated by the Council of the Vatican: "If any one shall say that the world was not created for the glory of God, let him be anathema" (Sess. III, C. I, can. 5).这一学说是权威制定的理事会，梵蒂冈说： “如果任何人不得说，世界是不是创造了神的荣耀，让他被诅咒” （ sess.三，长，我可以5段） 。
This objective manifestation of the Divine nature constitutes the Universe - the book, one might say, in which God has recorded His greatness and majesty.这一目标体现了神圣的性质，构成宇宙的-这本书，一会说，在上帝的记录他的伟大和英国。 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.作为一面镜子，望远镜了一个形象的星的光芒和车轮，在不可估量的远程深处的空间，那么这个世界上反映在其自己的时装的性质及其成因之间，其中，它是海湾分隔有限，从无限的。 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.望远镜，不过，不知道的形象，其表面熊;眼睛和心态的天文学家必须介入，以使该意义的阴影，及其与物质可能掌握。 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.要称赞，在确切的意义上的任期，要求并不孤单，认为值得表现，但也有一个介意承认。 The unconscious testimony of the universe to its Creator is rather potential than actual glory.无意识的证词宇宙它的创始人是相当的潜力比实际的辉煌。 Hence, this glory which it renders to Him is called in theological phrase gloria materialis, to distinguish it from the formal glory rendered to God by His intelligent creatures.因此，这个荣耀，它呈现给他，是在所谓的神学词组凯莱materialis ，以区别于从正规的荣耀上帝给予他的智能生物。 They can read the writing in the book of creation, understand its story, accept its lessons, and reverently praise the Majesty which it reveals.他们可以阅读写作，在这本书的创作，了解它的故事，接受了教训， reverently称赞英国，它揭示了。 This praise involves not merely intellectual perception, but also the practical acknowledgment by heart and will which issues in obedience and loving service.这称赞涉及不只是智力的看法，但也承认，实际是由心脏，并将其中的问题，在服从和爱好的服务。 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.养老情报与所有它意味着-灵性和自由的意志-使男子更高和更崇高的形象，创作者比任何其他的福祉，这有形的世界。 The gift of intellect also imposes on man the duty of returning to God that formal glory of which we have just spoken.礼物的智慧，也对人施加的责任，回到上帝的正式的荣耀，我们刚才发言的。 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.更完美的，他排放的这一义务，更没有他发展和完善，初步相似上帝的存在，在他的灵魂，并履行这项义务服务的目的，他和所有人一样，否则，已创建。
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".自然的启示，其中神vouchsafed自己通过世界解释的理由，一直辅以较高的超自然的表现，已在高潮的化身，该神的源头在耶稣基督说： “我们看到他的荣耀，荣耀，因为它被该父亲，充分的有恩典有真理“ 。 Similarly the natural resemblance to God and the relation of our being to His, as established by creation, are supplemented and carried into a higher order by His communication of sanctifying grace.同样的自然相似上帝和我们的关系被他的，所确立的创作，是补充和进行成为一个高阶他沟通sanctifying的宽限期。 To know God through the medium of this supernaturally revealed truth, to serve Him in love springing from this grace is to be "Filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God" (Phil., I, 11).要知道，上帝通过授课，这supernaturally透露，真理，服务，他在爱雨后春笋般从这个宽限期是要“充满成果，正义，透过耶稣基督，祂的荣耀和赞美上帝” （ phil. ，我， 11 ） 。 In manifesting the glory of God by the development of their proper powers and capacities, inanimate creatures reach that perfection or fulness of existence which God has prescribed for them.在体现了神的荣耀，由发展其应有的权力和能力，无生命的动物，达到完善或fulness存在的上帝已为他们订明。 Likewise man achieves his perfection or subjective end by giving glory to God in the comprehensive sense above indicated.同样，男子达到他的完善或主观的结束，让荣耀归于上帝在综合上述表示的意识。 He attains the consummation of his perfection not in this life, but in the life to come.他达到了圆满，他没有完善的在这生活，但在生活中来。 That perfection shall consist in a direct, immediate, intuitive perception of God; "We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known" (1 Corinthians 13:12).即完善应在直接，即时的，直观的感受上帝; ： “我们现在看到的透过玻璃在黑暗的方式，但面对现在我知道的部分，但我会知道，即使我知道” （ 1哥林多前书13时12分） 。 In this transcendent knowledge the soul shall become, in a higher measure than that which obtains by virtue of creation alone, a participant and therefore an image of the Divine nature; so "we shall be like to him: because we shall see him as he is" (1 John 3:2).在这方面超越知识的灵魂，应成为，在一个更高的措施，比取得凭借创造单，参与者，因此，一个形象的神性，因此， “我们会想他说：因为我们将看到他，因为他“ （ 1约翰3:2 ） 。 So that objectively and actively the life in heaven shall be an unending ineffable manifestation and acknowledgment of the Divine majesty and perfections.因此，客观和积极的生活在天堂，应是一项永无止境的无法形容的体现和承认神圣的国王陛下和完善。 Thus we understand the Scriptural language in which the future life of the blessed is described as a state in which "we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord" (2 Corinthians 3:18).因此，我们了解圣经的语言，在未来的生活之所描述的是作为一个国家，其中“我们都beholding的荣耀，主与开放的面，转化为相同的图像从辉煌的荣耀，正如所体现的精神，耶和华“ （ 2哥林多前书3时18分） 。 The Catholic doctrine on this subject is defined by the Council of Florence (see Denzinger, 588).天主教教义就这个问题的定义是由安理会佛罗伦斯（见登青格， 588 ） 。 (See CREATION; GOOD.) （见创作;好） 。
2. 2 。 Human Glory人类的荣耀
To enjoy glory before men is to be known and honoured on account of one's character, qualities, possessions, position, or achievements, real or imaginary.享受荣耀之前，男子是被称为和荣幸对帐户一个人的性格，素质，财产，地位或成就，真实或想象的。 The moral question arises, is the desire and pursuit of this glory lawful?道德问题的出现，是的愿望和追求，这荣耀的合法？ The doctrine on the subject is succinctly stated by St. Thomas (II-II, Q. cxxxii).该学说的主题是简洁的说明，由圣托马斯（二-二，问： cxxxii ） 。 Posing the question whether the desire of glory is sinful, he proceeds to answer it in the following sense: Glory imports the manifestation of something which is estimated honourable, whether it be a spiritual or a corporal good.假扮的问题，是否有愿望的荣耀，是罪孽深重，他的收益，它的答案在以下几个意义：荣耀，进口体现的东西，这是估计各位，无论是精神还是一名下士的好。 Glory does not necessarily require that a large number of persons shall acknowledge the excellence; the esteem of a few, or even of oneself, may suffice, as, for example, when one judges some good of his own to be worthy of praise.荣耀，不一定需要有大量的人应认卓越;自尊了数，或什至自己的，可能是不够的，因为，举例来说，当一法官一些好自己要值得赞扬的。 That any person esteem his own good or excellence to be worthy of praise is not in itself sinful; nor, in like manner, is it sinful that we should desire to see our good works approved of men.任何人的自尊，他自己的好还是卓越被值得赞扬的本身并非是罪孽深重的;也不，在想的方式，是罪孽深重，我们应该渴望看到我们的优秀作品批准的男子。 "Let your light shine before men, that they may see your good works" (Matthew 5:16). “让您的光照耀前的男子，他们可能会看到您的优秀作品” （马太5时16分） 。 Hence the desire of glory is not essentially vicious.因此，欲望的荣耀，是不是基本上是恶性。 But a vain, or perverse desire for renown, which is called vainglory, is wrong; desire of glory becomes perverse,但徒劳的，或不正当的愿望，名声，这是所谓的vainglory ，是错误的;愿望的荣耀，成为有害的，
when one seeks renown because of something not really worthy;当一个人的目的，名声，因为一些并非真正值得;
when one seeks the esteem of those whose judgment is undiscriminating;当一个人追求的自尊，那些判断是undiscriminating ;
when one desires glory before men without subordinating it to righteousness.当一个人的欲望的荣耀之前，男子不从属于它正义。
Vainglory may become a deadly sin, if one seek the esteem of men for something that is incompatible with the reverence due to God; or when the thing for which one desires to be esteemed is preferred in one's affections before God; or again, when the judgment of men is sought in preference to the judgment of God, as was the case with the Pharisees, who "loved the glory of men more than the glory of God" (John 12:43). vainglory可能成为一个致命的单仲偕，如果一，寻求自尊的男子，一些不符合应有的崇敬上帝;或当的事，哪一个的愿望被尊敬的首选是在一个人的情感在上帝面前;或再次，当判断男性的要求是在优先的判断上帝的情况一样，与法利赛，谁“爱的荣耀，男性多于神的荣耀” （约翰12时43分） 。 The term "vainglory" denotes not alone the sinful act, but also the vicious habit or tendency engendered by a repetition of such acts.术语“ vainglory ”是指并不孤单，该罪孽深重的采取行动，但也恶性习惯或倾向所产生的重复这种行为。 This habit is ranked among the capital sins, or, more properly vices, because it is prolific of other sins, viz., disobedience, boastfulness, hypocrisy, contentiousness, discord, and a presumptuous love of pernicious novelties in moral and religious doctrine.这个习惯是跻身于资本捷联惯导系统，或更适当的罪恶，因为它是多产的其他捷联惯导系统，即，抗命，风气，虚伪， contentiousness ，不和谐，以及冒昧的爱情有害新奇，在道德和宗教教义。
Publication information Written by James J. Fox.出版信息的书面詹姆斯j.狐狸。 Transcribed by Sierra Fisher.转录塞拉利昂费舍尔。 The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
Bibliography参考书目
ST.圣。 THOMAS, II, QQ.托马斯，二， qq 。 Xii, xliv, xlv, xciii, ciii; II-II, QQ, ciii, cxxxii, IDEM, Cont.十二，四十四， xlv ， xciii ， ciii ;二-二， qq ， ciii ， cxxxii ，同上，续。 Gent., tr.根特，的TR 。 RICKABY, God and His Creatures, II, ch. rickaby ，上帝和他的动物，第二，甲烷。 Xlv; III, ch. xlv ;三，社区会堂。 Xxviii, xxix, lvi-lxiii; IV, ch.二十八，二十九， 56 - lxiii ;四，甲烷。 Liv.丽芙。 See also theological and philosophical textbooks, in which the subject is treated under Creation, The End of Man, Eternal Life; WILHELM AND SCANNELL, Manual of Catholic Theology (New York, 1899), vol.也见神学和哲学教科书，在其中的主题是治疗下，创作，年底的男子，永恒的生命;威廉和Scannell先生，手动天主教神学（纽约， 1899年） ，第二卷。 I, bk.一，交通银行。 III, pt.三，铂。 I; GRAY AND MASSIE in HAST., Dict. ;灰色和massie在行事，翻译字典。 Of the Bible, sv; HASTINGS, A Dictionary of Christ and the Gospels (New York, 1906), xv; PACE, The World-copy according to St. Thomas in The Catholic University Bulletin, vol.对圣经， sv ;黑斯廷斯，字典基督和福音（纽约， 1906年） ，十五;步伐，世界拷贝根据圣托马斯在天主教大学的布告栏，第一卷。 V.五。
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