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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 itsethical and religious significance, we shall treat it only with reference to theideas attached to it inHoly Scripture andtheology.
In the English version of theBible the word Glory, one of the commonest in the Scripture, is used to translate several Hebrew terms in theOld Testament, and the Greekdoxa in theNew Testament. Sometimes theCatholic 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 inExodus 24:16: "And the glory of the Lord dwelt upon Sinai"; inLuke 2:9, and in the account of the Transfiguration on Mount Thabor. In very many places the term is employed to signify the witness which the createduniverse bears to the nature of its Creator, as an effect reveals the character of its cause. Frequently in theNew Testament it signifies a manifestation of the Divine Majesty,truth,goodness or some other attribute through His incarnate Son, as, for instance, inJohn 1:14: "(and we saw his glory, the glory as it were of the only begotten of the Father,) full of grace andtruth";Luke 2:32, "A light to the revelation of theGentiles, and the glory of thy peopleIsrael"; and throughout theprayer of Christ for his disciples,John 17. Here too, as elsewhere, we find theidea that the perception of this manifestedtruth works towards a union of man withGod. In other passages glory is equivalent to praise rendered toGod in acknowledgment of His majesty and perfections manifested objectively in the world, or throughsupernatural revelation: "Thou art worthy, O Lord our God, to receive glory, and honour, and power: because thou hastcreated all things",Apocalypse 4:11: "Give glory to the Lord, and call upon his name",Psalm 104:1.
The term is used also to mean judgment on personal worth, in which sense the Greekdoxa reflects the signification of the cognate verbdokeo: "How can you believe, who receive glory one from another: and the glory which is fromGod alone, you do not seek?"John 5:44; and12:43: "For theyloved the glory of men more than the glory ofGod". Lastly, glory is the name given to the blessedness of the future life in which thesoul is united toGod: "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 ofGod", ib., 21. The texts cited above are representative of multitudes similar in tenor, scattered throughout the sacred writings.
The radical concept present under various modifications in all the above expressions is rendered bySt. Augustine asclara notitia cum laude, "brilliant celebrity with praise". Thephilosopher andtheologian have accepted this definition as the centre around which they correlate theirdoctrine regarding glory, divine and human.
TheEternal 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. "I amAlpha and Omega, the beginning and the end, saith theLord God" (Revelation 1:8); "TheLord hath made all things for himself" (Proverbs 16:4). 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 ofevil which He by Himself is unable to cast out? No; such conceits are incompatible with thetrue concept ofGod. 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 Hisinfinity 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 exemplarideas 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 Hisinfinite 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, yettrue as far as it goes — of some aspect of Hisinfinite perfection. Each reflects in fixed limitation something of His nature and attributes. The heavens show forth His power; earth's oceans are
. . . the glorious mirror where the Almighty's form Glasses itself in 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. 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 aninfinitely 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 ofGod. Thisdoctrine is authoritatively formulated by the Council of the Vatican: "If any one shall say that the world was not created for the glory ofGod, let him beanathema" (Sess. III, C. I, can. 5).
This objective manifestation of the Divine nature constitutes the Universe — the book, one might say, in whichGod 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 theastronomer 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 theuniverse to its Creator is rather potential than actual glory. Hence, this glory which it renders to Him is called intheological phrasegloria materialis, to distinguish it from theformal glory rendered toGod 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 merelyintellectual 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 andfree-will — renders man a higher and nobler image of the Creator than is any other being of this visible world. The gift ofintellect also imposes on man theduty of returning toGod that formal glory of which we have just spoken. The more perfectly he discharges thisobligation, the more does he develop and perfect that initial resemblance toGod which exists in hissoul, and by the fulfilment of thisduty serves the end for which he, like all else, has been created.
The natural revelation whichGod has vouchsafed of Himself through the world interpreted by reason has been supplemented by a highersupernatural manifestation which has culminated in the Incarnation of theGodhead inJesus Christ: "and we saw his glory, the glory as it were of the Father, full of grace andtruth". Similarly the natural resemblance toGod and the relation of our being to His, as established by creation, are supplemented and carried into a higher order by His communication ofsanctifying grace. ToknowGod through the medium of this supernaturallyrevealedtruth, to serve Him inlove springing from this grace is to be "Filled with the fruit ofjustice, throughJesus Christ, unto the glory and praise ofGod" (Philippians 1:11). In manifesting the glory ofGod by the development of their proper powers and capacities, inanimate creatures reach that perfection or fulness of existence whichGod has prescribed for them. Likewise man achieves his perfection or subjective end by giving glory toGod in the comprehensive sense above indicated. He attains the consummation of his perfection not in this life, but in the life to come. That perfection shall consist in a direct, immediate,intuitive perception ofGod; "We see now through a glass in a dark manner; but then face to face. Now Iknow in part; but then I shallknow even as I am known" (1 Corinthians 13:12). In this transcendentknowledge thesoul 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). So that objectively and actively the life inheaven shall be an unending ineffable manifestation and acknowledgment of the Divine majesty and perfections. 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).
TheCatholic doctrine on this subject is defined by theCouncil of Florence (seeDenzinger, 588). (SeeCREATION;GOOD.)
To enjoy glory before men is to be known andhonoured 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? Thedoctrine on the subject is succinctly stated bySt. Thomas (II-II, Q. cxxxii). Posing the question whether the desire of glory issinful, 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. Glory does not necessarily require that a large number ofpersons 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. That anyperson esteem his own good or excellence to be worthy of praise is not in itselfsinful; nor, in like manner, is itsinful that we should desire to see ourgoodworks approved of men. "Let your light shine before men, that they may see yourgoodworks" (Matthew 5:16). Hence the desire of glory is not essentially vicious. But a vain, or perverse desire for renown, which is called vainglory, is wrong; desire of glory becomes perverse,
Vainglory may become a deadlysin, if one seek the esteem of men for something that is incompatible with the reverence due toGod; or when the thing for which one desires to be esteemed is preferred in one's affections beforeGod; or again, when the judgment of men is sought in preference to the judgment ofGod, as was the case with thePharisees, who "loved the glory of men more than the glory ofGod" (John 12:43). The term "vainglory" denotes not alone thesinful act, but also the vicious habit or tendency engendered by a repetition of such acts. This habit is ranked among the capitalsins, or, more properly vices, because it is prolific of othersins, viz., disobedience, boastfulness,hypocrisy, contentiousness, discord, and a presumptuouslove of pernicious novelties in moral and religiousdoctrine.
ST. THOMAS, I-I, QQ. Xii, xliv, xlv, xciii, ciii; II-II, QQ, ciii, cxxxii, IDEM, Cont. Gent., tr. RICKABY, God and His Creatures, II, ch. Xlv; III, ch. Xxviii, xxix, lvi-lxiii; IV, ch. Liv. 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. I, bk. III, pt. I; GRAY AND MASSIE in HAST., Dict. Of the Bible, s.v.; HASTINGS, A Dictionary of Christ and the Gospels (New York, 1906), x. v.; PACE, The World-copy according to St. Thomas in The Catholic University Bulletin, vol. V.
APA citation.Fox, J.(1909).Glory. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/06585a.htm
MLA citation.Fox, James."Glory."The Catholic Encyclopedia.Vol. 6.New York: Robert Appleton Company,1909.<http://www.newadvent.org/cathen/06585a.htm>.
Transcription.This article was transcribed for New Advent by Sierra Fisher.
Ecclesiastical approbation.Nihil Obstat. September 1, 1909. Remy Lafort, Censor.Imprimatur. +John M. Farley, Archbishop of New York.
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