Glory榮耀

General Information 一般信息

Concerning God, Glory is the exhibition of His Divine attributes and perfections (Ps. 19:1) or the radiance of His presence (Luke 2:9).關於上帝,榮譽是對他的神聖展覽屬性和完善( Ps. 19:1 )或光輝他出席(路加福音2:9 ) 。 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).關於男人,是光榮的表現值得讚揚的品質,如智慧,正直,自我控制,能力等榮譽的目標是信徒( Phil. 3時21分;光盤。 8點21分; 1Cor 。 15:43 ) 。

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Glory榮耀

Advanced Information 先進的信息

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."主要一詞在希伯來文的這一概念是kabod ,並在希臘doxa ,這是來自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.這兩個帳戶的意義的兩條主線的意義古典希臘,在那裡doxa方式意見(什麼人認為自己)和聲譽(別人怎麼想他) ,這可能進入名人堂樹蔭或榮譽或表揚。

In the OT在加時賽

Since kabod derives from kabed, "to be heavy," it lends itself to the idea that the one possessing glory is laden with riches (Gen. 31:1), power (Isa. 8:7), position (Gen. 45:13), etc. To the translators of the LXX it seemed that doxa was the most suitable word for rendering kabod, since it carried the notion of reputation or honor which was present in the use of kabod.自kabod來自kabed , “是沉重的, ”它本身的想法,一個擁有輝煌拉丹財富(將軍31:1 ) ,電源( Isa. 8點07分) ,位置(將軍45 : 13 )等,翻譯的LXX似乎doxa是最合適的詞渲染kabod ,因為它的概念進行聲譽或榮譽這是目前在使用kabod 。 But kabod also denoted the manifestation of light by which God revealed himself, whether in the lightning flash or in the blinding splendor which often accompanied theophanies.但也表明kabod的體現輕的上帝發現自己,無論是在閃電或致盲輝煌往往伴隨theophanies 。 Of the same nature was the disclosure of the divine presence in the cloud which led Israel through the wilderness and became localized in the tabernacle.性質相同的披露是神聖在雲導致以色列在荒野,成為定位於幕。 So doxa, as a translation of kabod, gained a nuance of meaning which it did not possess before.所以doxa ,作為一個翻譯kabod ,獲得了細微的含義它不具備的。 At times kabod had a deeper penetration, denoting the person or self.有時kabod了更深的滲透,意指某人或自我。 When Moses made the request of God, "Show me thy glory" (Exod. 33:18), he was not speaking of the light-cloud, which he had already seen, but he was seeking a special manifestation of God which would leave nothing to be desired (cf. John 14:8).當摩西的請求作出的上帝, “告訴我你的榮耀” ( Exod. 33:18 ) ,他沒有談到光雲,他已經看到,但他正在尋求一種特殊表現形式上帝將離開什麼是理想的(參見約翰十四時08分) 。 Moses had a craving to come to grips with God as he was in himself.摩西的渴求來對付上帝,他是在自己。 In reply, God emphasized his goodness (Exod. 33:19).在答复中強調,他的善良的上帝( Exod. 33:19 ) 。 The word might be rendered in this instance "moral beauty." Apart from this the eternity of God as a subject of human contemplation might be depressing.這個詞可能會在這種情況下作出的“道德之美。 ”除了這永恆的上帝作為一個主題人類沉思可能令人沮喪的。 This incident involving Moses is the seed plot for the idea that God's glory is not confined to some outward sign which appeals to the senses, but is that which expresses his inherent majesty, which may or may not have some visible token.這起事件涉及摩西是種子陰謀的想法,上帝的榮耀不僅限於一些外向標誌呼籲感官,但表示這是他固有的陛下,這可能會或可能不會有明顯的象徵。 Isaiah's vision of him (6:1ff.) included both the perception of sensible features and the nature of God, particularly his holiness (cf. John 12:41).以賽亞的遠景他( 6:1頁。 )包括的看法,合理的功能和性質的上帝,特別是陛下(參見約翰12時41分) 。 The intrinsic worth of God, his ineffable majesty, constitutes the basis of warnings not to glory in riches, wisdom, or might (Jer. 9:23) but in the God who has given all these and is greater than his gifts.內在價值的上帝,他無法形容陛下的基礎警告不要輝煌的財富,智慧,或可能( Jer. 9:23 ) ,但在上帝誰給了所有這些和大於他的禮物。 In the prophets the word "glory" is often used to set forth the excellence of the messianic kingdom in contrast to the limitations of the present order (Isa. 60:1-3).在先知的“光榮”是經常被用來闡述了卓越的救世主相反,英國的局限性,目前的訂單( Isa. 60:1-3 ) 。

In the NT在新界

In general doxa follows rather closely the pattern established in the LXX.在一般doxa如下而密切的格局中確立LXX 。 It is used of honor in the sense of recognition or acclaim (Luke 14:10), and of the vocalized reverence of the creature for the Creator and Judge (Rev. 14:7).這是用榮譽意義上的承認或好評(路加福音14:10 ) ,和vocalized崇敬的動物的創作和法官(修訂14時07分) 。 With reference to God, it denotes his majesty (Rom. 1:23) and his perfection, especially in relation to righteousness (Rom. 3:23).提及上帝,它是指陛下( Rom. 1點23分)和他的完美,尤其是在正義( Rom. 3時23分) 。 He is called the Father of glory (Eph. 1:17).他所謂的父親的榮耀( Eph. 1時17分) 。 The manifestation of his presence in terms of light is an occasional phenomenon, as in the OT (Luke 2:9), but in the main this feature is transferred to the Son.表明他的存在而言,輕是一個偶然現象,因為在催產素(路加福音2:9 ) ,但在此功能主要是移交給兒子。 The transfiguration is the sole instance during the earthly ministry, but later manifestations include the revelation to Saul at the time of his conversion (Acts 9:3ff.) and to John on the Isle of Patmos (Rev. 1:12ff.).在變形的唯一實例在俗世部,但後來的表現形式包括啟示掃羅的時候,他的轉換(使徒9時03頁。 )和約翰島的帕特莫斯(修訂1:12以後。 ) 。 The fact that Paul is able to speak of God's glory in terms of riches (Eph. 1:18; 3:16) and might (Col. 1:11) suggests the influence of the OT upon his thinking. The display of God's power in raising his Son from the dead is labeled glory (Rom. 6:4).事實上,保羅是能講上帝的榮耀在財富( Eph. 1:18 , 3:16 ) ,可能(上校1:11 )建議的影響,催產素後,他的思想。顯示上帝的力量在提高他的兒子從死亡標記榮耀( Rom. 6點04分) 。

Christ is the effulgence of the divine glory (Heb. 1:3).基督是effulgence神聖榮耀( Heb. 1:3 ) 。 By means of him the perfection of the nature of God is made known to men.用他的完美的性質,上帝是眾所周知的男子。 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.當詹姆斯談到他為上帝的榮耀( 2:1 ) ,他的思想似乎沿著線的啟示上帝在幕。 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.有神聖的存在,是一個親切的恩賜,也是永遠存在提醒上帝願意馬克的罪過他的人民和訪問他們的判斷。 So the readers of James's epistle are admonished to beware of partiality.因此,讀者詹姆斯的書信被告誡要提防偏袒。 The Lord is in the midst of his people as of yore.上帝正處於他的人對昔日。

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).的榮耀基督的形象,上帝的兒子的父親,是含蓄從罪惡的眼睛在幾天他的肉體,但很明顯的男人的信念誰聚集在他(若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).即使在preincarnate兒子與父親住在一個國家的榮耀(沒有罪孽三月完善神聖模式的生活和交往) ,根據他自己的意識(約17時05 ) ,所以他返回父親可以適當地被稱為進入光榮(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.但更多的似乎是這裡涉及到一個共享的父親,他得到了在過去的年齡。 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).現在上帝給他的榮耀(一寵物。 1點21分) ,在某種意義上作為獎勵忠實,全面完成了父親的工作有關的救贖( Phil. 2:9-11 ;行為3時13 ) 。 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,無論採取了基督從地球(一添。 3:16 )和他的回報(上校3時04分;泰特斯2點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.因此,它是陳述他的存在和活動作為未來法官和國王(太25:31 )也結合陛下和輻射大部分是缺乏描繪耶穌在以後的日子裡,他侮辱。

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.而相反是有效的,因此,與基督的苦難和榮耀(字面上看,輝煌)按照(一寵物。 1:11 ) ,約翰福音揭示了進一步發展,即痛苦本身可被視為美化。 Jesus was aware of this and expressed himself accordingly.耶穌是意識到這一點,並表示自己因此。 "The hour is come that the Son of man should be glorified" (John 12:23). “時間已來的兒子的人應該是榮耀” (約12時23分) 。 This word "hour" in the Fourth Gospel points regularly to the death of Christ.這個詞“一小時”的第四次定期福音點的死亡基督。 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.耶穌不是尋求投資與兩岸氣氛輝煌它沒有,以變戲法了心理矯正其痛苦和恥辱。 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,光榮屬於正常的整理工作的父親給了他這樣做,因為這代表了完美的工作,上帝的意志。

Eschatological glory is the hope of the Christian (Rom. 5:2).末世論的榮耀是希望基督教( Rom. 5時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).在這未來的國家,他將有一個新的機構仿照耶穌的榮耀機構( Phil. 3時21 ) ,一項文書優於與他目前正在賦予(一心病。 15:43 ) 。 Christ within the believer is the hope of glory (Col. 1:27).基督內的信仰是希望榮耀(上校一時27分) 。 He is also the chief ornament of heaven (Rev. 21:23).他還首席飾品的天堂(修訂21:23 ) 。

The word "glory" is found in the plural to denote dignitaries (Jude 8).用“光榮”中發現的複數指貴賓(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.這是不容易的,以決定是否在此提到的是天使還是男子的榮譽和聲望的基督教社區。

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).一種略為專門使用這個詞的是,這是已在doxologies ,這是ascriptions讚美上帝,他的價值和工程(如光盤。 11時36分) 。

On several occasions glory is used as a verb (kauchaomai) where the meaning is to boast, as in Gal.在好幾個場合榮耀是用作動詞( kauchaomai )的含義是在吹噓,如半乳糖。 6:14. 6時14分。

EF Harrison英法哈里森
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
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,亞伯拉罕,神的榮耀;答:馮癭,模具Herrlichkeit上帝; GB的灰色和J. Massie在建屋局;歐洲經委會歐文, “ Doxa和同源詞” JTS 33:132-50 , 265-79 ;上午拉姆西,神的榮耀和變形基督;灣馮拉德和G.基特爾, TDNT ,二, 232ff 。 ;由阿倫, NIDNTT ,二, 44ff 。


Glorification頌揚

Advanced Information 先進的信息

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.這是指特別是對的時候,在臨,這些誰死在基督信徒的生活將得到復活的屍體,最後和完整的“拯救我們的身體” ( Rom. 8時23分) ,籌備為和適合的最後狀態的基督教信徒。 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.作為一個神學來看,它是一個別名的永生,當是不朽思想作為美化信徒將得到,而不是作為思想的錯誤,因為只要繼續存在的信徒和最後不知悔改。

Glorification, therefore, is only for believers, and it consists of the redemption of the body.美化,因此,只有信徒,它包括贖回的機構。 At that time "this perishable" will "put on the imperishable," and "this mortal," the body, will "put on immortality" (I Cor. 15:53).在那個時候“這易腐”將“放在不朽”和“這一致命”的機構,將“把永生” (我心病。 15:53 ) 。 Then death, the Christian's last enemy (I Cor. 15:26), will be swallowed up in victory (I Cor. 15:54).然後死亡,基督教的最後的敵人(一心病。 15:26 ) ,將被吞噬的勝利(一心病。 15時54分) 。

The finally impenitent will be resurrected, but this is a second resurrection, to damnation, the "second death" (Rev. 2:11).不知悔改的最後將復活,但是,這是第二次的復活,以詛咒的“第二次的死” (修訂版2時11分) 。 Scripture does not refer to this second resurrection as either immortality or glorification.聖經沒有提到第二次復活作為不朽或美化。

Our special glory seems to consist, in part, in the hope we hold to: that we will be glorified.我們特別榮耀似乎組成部分,希望我們認為:我們將榮耀。 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).保羅似乎也教導信徒後美化,整個世界將進行創建一個基本續期: “對於急切渴望創造急切等待的揭示神的兒子。建立受到徒勞, 。 ..在希望建立本身也將擺脫其腐敗納入自由的榮耀[或美化]上帝的孩子“ ( Rom. 8:19-21科學院) 。

JK Grider JK Grider
(Elwell Evangelical Dictionary) (規矩福音字典)


Glo'rify

Advanced Information 先進的信息

Glorify,美化,
(1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17: 4,5). ( 1 。 )為了使光榮,或安排,以便出現(約12時28分; 13時31分, 32 ; 17 : 4,5 ) 。 (2.) Spoken of God to "shew forth his praise" (1 Cor. 6:20; 10:31). ( 2 。 )談到上帝“ shew提出他的讚美” ( 1心病。 6:20 ; 10:31 ) 。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Glory榮耀

Advanced Information 先進的信息

Glory, (Heb. kabhod; Gr. doxa).光榮, ( Heb. kabhod ;石墨。 doxa ) 。 (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26). ( 1 。 )豐度,財富,財富,並因此榮譽( Ps. 49:12 ) ;榮耀(將軍31:1 ;馬特。 4時08分;牧師21:24 , 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 。 )榮譽,尊嚴(列王紀上三時13 ;希伯來。 2點07彼前。 1點24分) ;上帝( Ps. 19 : 1 ; 29:1 ) ;心靈或心髒病(將軍49 : 6 ;聚苯乙烯。 7點05分;行為2點46 ) 。 (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 。 )蝶舞,亮度,陛下(將軍45:13 ;赫伊薩。 4點05分;行為22:11 ; 2 Cor.3 : 7 ) ;耶和華( Isa. 59:19 ; 60:1 ; 2 Thess 。 1時○九) 。 (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 。 )光輝的道德屬性,無限完善上帝( Isa. 40:5 ;行為7點02 ;光盤。 1點23分; 9:23 ;弗。 1:12 ) 。 Jesus is the "brightness of the Father's glory" (Heb. 1:3; John 1:14; 2:11).耶穌是“亮度父親的榮耀” ( Heb. 1:3 ;約翰1時14分; 2時11分) 。 (5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1 Pet. 5:1, 10). ( 5 。 )的幸福的天堂( Rom. 2時07分, 10 ; 5時02分, 8時18 ;希伯來。 2點十;彼前。 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 。 ) “一詞,榮耀上帝” ( Josh. 7點19 ;哲。 13點16分)是希伯來成語的含義, “懺悔你的罪過。 ” The words of the Jews to the blind man, "Give God the praise" (John 9:24), are an adjuration to confess.的話猶太人瞎子, “給上帝的讚美” (約9時24分) ,是一個adjuration供認。 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.他們相當於“坦白地說,你是一個騙子” , “給上帝的榮耀的說實話, ”因為他們否認一個奇蹟已經造成。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Glory榮耀

Catholic Information 天主教新聞

This word has many shades of meaning which lexicographers are somewhat puzzled to differentiate sharply.這個詞有許多細微的意義詞典編纂感到有些困惑分化急劇。 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.正如我們的興趣,這裡圍繞著它的道德和宗教意義,我們應把它只能參照思想重視它在聖經和神學。

I. SCRIPTURE一SCRIPTURE

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.在英文版的聖經一詞榮譽,其中最常見的聖經,是用來翻譯幾個希伯來文中的條款舊約和希臘doxa在新約。 Sometimes the Catholic versions employ brightness, where others use glory.有時天主教版本採用亮度,在使用他人的榮耀。 When this occurs, the original signifies, as it frequently does elsewhere, a physical, visible phenomenon.發生這種情況時,原來的標誌,因為它常常不會在其他地方,一個物理的,可見的現象。 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.這意思是發現例如在惠。 , 24 , 16 : “與榮耀上帝談到各國西奈” ;在路加福音,二, 9 ,並在該帳戶上的變形山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.在許多地方,長期僱用,以顯示該證人負有創造宇宙的性質,它的創始人,作為一個影響顯示的特點及其原因。 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.經常在新約,這標誌表明了神聖的國王陛下,真,善或其他一些屬性,通過他的兒子道成肉身,因為,例如,在美國,我, 14 : “ (我們看到了他的榮耀,因為它的榮耀一些人只生的父親, )充滿恩寵與真理“ ;盧克,二, 32歲, ”一光年的啟示外邦人,和你的榮耀以色列人民“ ;和整個基督祈禱他門徒,約翰17 。 Here too, as elsewhere, we find the idea that the perception of this manifested truth works towards a union of man with God.在這方面,也與其他地方一樣,我們發現這樣的想法,即認為這體現真理的作品建立一個聯盟的男子上帝。 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.在其他段落的榮耀,就等於將給予讚美上帝承認國王陛下和完善反映客觀世界,或通過超自然的啟示: “你是值得主啊,我們的上帝,獲得榮耀,並榮幸地和權力:因為你創造了一切的東西“ , Apoc 。 ,四, 11 : ”榮耀給上帝,並呼籲他的名字“ ,聚苯乙烯。 Civ, 1 (cf. Ps. Cv, I). 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?"文明, 1 (參見聚苯乙烯。簡歷,一) 。這個詞也用於意味著個人價值的判斷,在這種意義上說,希臘doxa反映意義的同源動詞dokeo : “你怎麼能相信,誰獲得的榮耀1從另一個:和榮耀是從只有上帝,你並不尋求? “ John, v, 44; and xii, 43: "For they loved the glory of men more than the glory of God".約翰,第五,第44條;和第十二章, 43條: “對於他們喜歡的榮耀男子超過了神的榮耀” 。 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.最後,光榮的名字是考慮到未來的幸福生活,這是聯合國的靈魂向上帝: “因為我認為,痛苦的這個時候是不是值得榮耀與未來” ,光盤。 ,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. “因為動物本身也須交付的奴役腐敗,進入自由的榮耀上帝的孩子” , B節。 21 。 The texts cited above are representative of multitudes similar in tenor, scattered throughout the sacred writings.上文提到的案文代表了眾多類似的男高音,散居各地的神聖著作。

II.二。 THEOLOGICAL神學

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".激進的概念目前在各種修改上述所有表現形式是所提供的聖奧古斯丁的克拉拉通知書優異成績, “輝煌的名人的讚譽。 ” The philosopher and theologian have accepted this definition as the centre around which they correlate their doctrine regarding glory, divine and human.哲學家和神學家都接受這一定義的中心圍繞著這些相關的理論,他們就光榮,神聖和人力。

1. 1 。 Divine Glory神聖的榮耀

The Eternal God has by an act of His will created, that is, has brought into being from nothingness, all things that are.永恆的上帝的行為,他將創造,也就是說,已納入正在從虛無,所有的事情都。 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.無限的情報,他不能盲目行事;他有他的行動目標:他創建的目的;他注定他的一些生物結束。 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.為此目的,可以,沒有其他比他自己的存在,但他自己沒有什麼,只不過是自己可以結束他的行動值得。 "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). “我是阿爾法和Omegain聖經) ,開始和結束, saith上帝” (啟示錄1:8 ) ; “上帝上帝了所有的東西為自己” (箴言16點04 ) 。 Did He, then, create in order that from His creatures He might derive some benefit?他,然後,創造,以便從他的動物,他可能會得到一些好處? 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? ,例如,一些當今理論假裝,通過演化的事情向更高完善的總和他是可能會擴大或完善? 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?或者說,人的共同經營與他可能會幫助他在消除邪惡,他自己是無法投出? No; such conceits are incompatible with the true concept of God.不,這種conceits不符合真正的上帝的概念。 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.無限的,他擁有豐富的存在和完善;他需要什麼,並可以接收沒有多餘的補充增量或加入卓越沒有。 Omnipotent, He stands in need of no assistance to carry His will into execution.萬能的,他隨時有需要的任何援助,以便他將成為執行。

But from His infinity He can and does give; and from His fullness have we all received.但是,從他的無限,但他可以給;和他充滿了我們大家都收到了。 All things are, only because they have received of Him; and the measure of His giving constitutes the limitations of their being.所有的事情是,不僅是因為他們已經收到了他和他的措施給予構成的限制,他們的福祉。 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.考慮汪洋大海,他實際上,他認為這是模仿性的廣告外,作為一個取之不盡的基金典範想法可能,如果他這樣的意志,轉載命令有限存在不同,但依賴於他自己所產生的嫁妝的現狀從他的無限豐滿而傳授保持不會降低。 He spoke and they were made.他說,他們發了言。 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.菲亞特一切,他已要求存在是一個副本-有限確實非常完美,但真正至於不言而喻-的某些方面他的無限完美。 Each reflects in fixed limitation something of His nature and attributes.反映在每個固定限制了他的性質和屬性。 The heavens show forth His power; earth's oceans are諸天查看提出他的權力;地球上的海洋是

. . . the glorious mirror where the Almighty's form Glasses itself in tempests.光榮的一面鏡子而萬能的形式眼鏡本身在暴風雨。 . .

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.夏季開花,但它本身只是生活和死亡,是一種無聲的證據,在他面前的權力,善良,真理,團結和和諧的秩序,要求所有的無數地區建立成一個整體是另一個宇宙的反映他的單一性和智慧。 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.然而,每一部分的建立是有限的,所以也全部; ,因此其能力,以反映神原型必須導致無限代表性不足的大模範。 Nevertheless, the unimaginable variety of existing things conveys a vague hint of that Infinite which must ever defy any complete expression external to Itself.然而,難以想像的各種現有的東西傳達一種模糊的暗示的無限必須不斷藐視任何完整表達外部本身。 Now this objective revelation of the Creator in terms of the existences of things is the glory of God.現在,這一目標啟示創作而言,存在的東西是神的榮耀。 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).這一理論是權威性制定理事會的梵蒂岡: “如果任何人不得說,世界是不會為神的榮耀,讓他被詛咒” ( Sess.三, C.我,可以。 5 ) 。

This objective manifestation of the Divine nature constitutes the Universe - the book, one might say, in which God has recorded His greatness and majesty.這一目標體現了神性構成了宇宙-這本書,可以說,在上帝的記錄他的偉大之處和陛下。 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.作為一面鏡子,望遠鏡提供了一個形象的恆星的光芒和車輪的不可估量的遠程深度空間,所以這個世界上沒有反映在自己的時裝的性質及其成因之間誰在於海灣分隔有限從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.這架望遠鏡,但不知道的圖像,其表面熊;的眼睛和心靈的天文學家必須進行干預,以使該意義的陰影及其關係的實質內容可以把握。 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.讚揚,在確切的意義上來看,需求並不是唯一的價值是明顯的,但也有一個考慮承認。 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 materialis, to distinguish it from the formal glory rendered to God by His intelligent creatures.無意識的證詞對宇宙的造物主,而可能是比實際的榮耀。因此,這個榮譽給它使他的呼籲在神學短語凱萊materialis ,以區別於正式榮耀上帝的給予他的智能生物。 They can read the writing in the book of creation, understand its story, accept its lessons, and reverently praise the Majesty which it reveals.他們可以閱讀這本書寫作中的創造,了解它的故事,接受了教訓,恭敬地讚揚陛下它揭示。 This praise involves not merely intellectual perception, but also the practical acknowledgment by heart and will which issues in obedience and loving service.這不只是讚揚涉及智力的看法,但也承認的實際核心,並將這些問題在服從和服務愛好。 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.捐贈的所有情報,它意味著-精神和自由意志-使男子更高和崇高形象的創作比任何其他被這個可見的世界。 The gift of intellect also imposes on man the duty of returning to God that formal glory of which we have just spoken.禮物的智力也規定的責任人返回上帝,正式榮耀我們剛才談到。 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.更完美的他履行這一義務,更是他發展和完善,初步相似上帝存在於他的靈魂,並履行了這項義務服務結束了他,像所有其他人,已創建。

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".自然的啟示上帝vouchsafed通過他自己的解釋,世界上的原因已經得到更高的超自然現象已最終體現的神體耶穌基督: “我們看到他的榮耀,榮耀,因為它是在父親,充滿恩寵與真理“ 。 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.同樣的自然相似上帝的關係,我們正在向他所確立的建立,補充和實施進入了更高的命令他的信函的聖潔的寬限期。 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).知道上帝通過媒介這個超自然發現真理,以他的愛雨後春筍般從這個寬限期是“充滿了果實的正義,通過耶穌基督,你們的榮耀和讚美上帝” ( 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.體現了神的榮耀的發展適當的權力和能力,無生命的生物達到這一完善或豐富的存在上帝明他們。 Likewise man achieves his perfection or subjective end by giving glory to God in the comprehensive sense above indicated.同樣的人實現他的完美或主觀,從而結束榮耀上帝的全面意義上述表示。 He attains the consummation of his perfection not in this life, but in the life to come.他達到了圓滿,他不會在這個完美的生活,但生活中來。 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).這應包括在完善了直接,立即,直觀的認識上帝; “我們現在看到通過玻璃在黑暗的方式;但面對面。現在我知道的部分,但當時我知道,即使我知道” (哥林多前書13:12 ) 。 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).在這超然的知識應成為靈魂,在一個更高的措施,而不是憑藉獲得單獨建立一個參與者,因此,一個形象的神性,因此“我們應像對他說:因為我們將看到他,他是“ (約翰一書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.所以,客觀,積極的生活在天堂應是一個永無休止的無法形容的表現和承認神聖國王陛下和完善。 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). The Catholic doctrine on this subject is defined by the Council of Florence (see Denzinger, 588).因此,我們理解聖經語言的未來生活的祝福被描述為一個國家,其中說: “我們都看見的榮耀上帝開放面,轉化為相同的圖像從輝煌走向輝煌,為的精神上帝“ (哥林多後書三時18分) 。天主教教義關於這一主題的定義是理事會的佛羅倫薩(見Denzinger , 588 ) 。 (See CREATION; GOOD.) (見創造良好。 )

2. 2 。 Human Glory人類榮耀

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. The moral question arises, is the desire and pursuit of this glory lawful?享受榮譽的男子是在被稱為並榮幸地考慮到一個人的性格,品質,財產,地位,或取得的成就,真實或虛構的。的道德問題,是的願望和追求這一光榮合法? The doctrine on the subject is succinctly stated by St. Thomas (II-II, Q. 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.該學說的主題是簡明扼要地指出了聖托馬斯(二,二,問: cxxxii ) 。幇是否榮耀的願望是有罪的,他的收益回答以下意義:光榮的體現進口的東西估計議員,無論是精神或肉體良好。 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.榮譽不一定需要大量的人應承認卓越;尊重少數,甚至是自己,可能不夠,因為,例如,當一個好法官自己是值得讚揚的。 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.任何人敬重自己的良好或優秀的值得讚揚的,本身並不是罪惡,也不,在同樣的方式,是有罪的,我們應該希望看到我們的好作品核定男子。 "Let your light shine before men, that they may see your good works" (Matthew 5:16). “讓你的光照耀在男子,他們可能會看到你的好作品” (馬太5時16分) 。 Hence the desire of glory is not essentially vicious.因此榮耀的願望基本上是沒有惡意。 But a vain, or perverse desire for renown, which is called vainglory, is wrong; desire of glory becomes perverse,但是,徒勞的,或有害渴望名聲,這是所謂的虛榮,是錯誤的;願望變成有害的榮耀,

when one seeks renown because of something not really worthy;當一個著名的要求,因為沒有真正有價值的東西;

when one seeks the esteem of those whose judgment is undiscriminating;當一個要求的自尊,那些判斷是undiscriminating ;

when one desires glory before men without subordinating it to righteousness.當一個人的慾望沒有以前輝煌服從它義。

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).虛榮可能成為一個致命的罪孽,如果一個人尋求自尊的男人的東西是不符合崇敬由於上帝;或事情時,其中一個願望得到尊重的最好是在一個人的感情上帝面前;或再次,當判斷男人是尋求更好的判斷上帝,如與法利賽,誰“愛的榮耀男子超過了神的榮耀” (約12時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.術語“虛榮”是指不是唯一的罪惡行動,但也習慣或惡性傾向所產生的重複這種行為。 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.這個習慣是列為資本罪,或更正確罪惡,因為它是多產的其他罪行,即。 ,不服從命令, boastfulness ,虛偽,爭議,分歧,和放肆愛有害新奇在道德和宗教教義。

Publication information Written by James J. Fox.出版信息書面由James J.福克斯。 Transcribed by Sierra Fisher. The Catholic Encyclopedia, Volume VI.轉錄的塞拉利昂費。天主教百科全書,第六卷。 Published 1909.發布時間1909年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, September 1, 1909. Nihil Obstat , 1909年9月1號。 Remy Lafort, Censor.雷米Lafort ,審查。 Imprimatur.認可。 +John M. +約翰M Farley, Archbishop of New York法利,大主教紐約

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ST.意法半導體。 THOMAS, II, QQ.托馬斯,二,聯繫。 Xii, xliv, xlv, xciii, ciii; II-II, QQ, ciii, cxxxii, IDEM, Cont.十二,第四十四,第四十五, xciii , ciii ;二,二,聊天ciii , cxxxii ,同上,孔。 Gent., tr.根特。 ,文。 RICKABY, God and His Creatures, II, ch. RICKABY ,上帝和他的動物,第二,甲烷。 Xlv; III, ch.第四十五;三,甲烷。 Xxviii, xxix, lvi-lxiii; IV, ch.二十八,二十九,左室- lxiii ;四,甲烷。 Liv.麗芙。 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.又見神學和哲學的教科書,其中的主題下處理創作,結束人,永恆的生命; WILHELM及斯坎內爾,手動的天主教神學(紐約, 1899年) ,第二卷。 I, bk. III, pt.一,淺灘。三角。 I; GRAY AND MASSIE in HAST., Dict.一;灰色和MASSIE在你。 ,快譯通。 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.聖經,希沃特;黑斯廷斯,詞典和基督福音(紐約, 1906年) ,十五;速度,世界拷貝據聖托馬斯天主教大學公告,第二卷。 V.


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