Glory荣耀 中文 - Zhong Wen

General Information一般资料

Concerning God, Glory is the exhibition of His Divine attributes and perfections (Ps. 19:1) or the radiance of His presence (Luke 2:9).关于神,荣耀的是他的神圣属性和波罗蜜(诗篇19:1)或他的存在辐射(路加福音2:9)展览。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).关于男人,他的荣耀,是值得称道的特质,如智慧,正义,自我控制,能力,表现等荣誉是对信徒的命运(腓3时21分;罗马书8点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."在此概念主要希伯来语单词kabod,并在希腊DOXA,这是从dokeo派生,“思”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.这两种含义占两个主要意义线在古典希腊,其中DOXA手段意见(什么一个自己认为)和信誉(别人对他的看法),这可能阴到名利荣誉或表扬。

In the OT在OT

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.由于kabod从kabed派生,“要重”,它本身的想法,一个拥有光荣与财富(创31:1)载货,电力(赛8:7),​​位置(创45: 13)等,在LXX的翻译似乎DOXA是呈现kabod最合适的词,因为它携带的名誉或荣誉的概念这是在目前的kabod使用。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kabod也表示光的表现,其中神显露了自己,无论是在闪电或眩目的辉煌,往往伴随着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.性质相同的是,在云带领以色列人在旷野的帐幕,成为本地化的神的存在披露。So doxa, as a translation of kabod, gained a nuance of meaning which it did not possess before.所以DOXA,作为kabod翻译,获得了它的含义的细微差别不具备前。At times kabod had a deeper penetration, denoting the person or self.有时kabod有一个更深的渗透,表示的人或自我。 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).当摩西在神的要求,“告诉我你的荣耀”(出33:18),他是不是光云,他就已经出现了讲,但他寻求神的特殊表现形式将离开没什么可预期(参见约翰十四时08分)。 Moses had a craving to come to grips with God as he was in himself.摩西来了渴望与神交手,因为他在自己了。In reply, God emphasized his goodness (Exod. 33:19).在回答时强调,他的善良的神(出33:19)。The word might be rendered in this instance "moral beauty."这个词可能会呈现在这种情况下“道德美。”Apart from this the eternity of God as a subject of human contemplation might be depressing.除了这个神作为人类永恒的主题沉思可能令人沮丧。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.这一事件涉及摩西是为神的荣耀,并不局限于一些外在标志的呼吁感官思想种子的情节,但它表达的是他固有的威严,这可能会或可能不会有一些明显的标记。 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).以赛亚对他的视力(6:1以下)。既包括合理的功能感知和神性,特别是他的圣洁(参见约翰12:41)。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.神的内在价值,他的不可言喻的威严,构成了警告,不要在财富的基础上,智慧,或可能(耶9:23),但在谁给了这些礼物,是比他更神的荣耀。 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).在先知的词“荣耀”是经常被用来阐述了在对比本顺序(以赛亚书60:1-3)弥赛亚王国卓越的局限性。

In the NT在NT

In general doxa follows rather closely the pattern established in the LXX.一般来说DOXA如下而在LXX建立密切的格局。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).它是用来在荣誉的认可或好评(路加福音14时10分)意义,以及在为创造者和法官(牧师14时07)生物vocalized崇敬。 With reference to God, it denotes his majesty (Rom. 1:23) and his perfection, especially in relation to righteousness (Rom. 3:23).参照神,它表示他的威严(罗1:23)和他的完美,尤其是与义(罗马书3:23)。He is called the Father of glory (Eph. 1:17).他被称为父亲的荣耀(弗1:17)。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.而他在光方面存在的体现,是一种偶然现象,在OT(路加福音2:9),但在此功能主要是转移到儿子。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.).变身是唯一实例在地上部,但后来的表现形式,包括在他的转换时间(徒9点03分几段)和约翰的启示对帕特莫斯(修订版1时12分几段)岛扫罗。 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.事实上,保罗能说是上帝的荣耀在财富上(弗1:18; 3:16),可能(西1:11)建议在他的思想对OT的影响。The display of God's power in raising his Son from the dead is labeled glory (Rom. 6:4).神的力量在提高他的儿子从死里显示标记的荣耀(罗马书6:4)。

Christ is the effulgence of the divine glory (Heb. 1:3).基督是神的荣耀(希伯来书1:3)光芒。 By means of him the perfection of the nature of God is made known to men.通过他指的是上帝的本质是由已知的完美男人。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.当他谈到詹姆斯为荣耀(2:1)主,他的思想似乎沿着神的帐幕启示线。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.在那里,神的存在是一个亲切的恩赐又是上帝的意愿,以纪念他的人的罪,并参观判断他们无时不在提醒。So the readers of James's epistle are admonished to beware of partiality.所以詹姆斯的书信的读者告诫要提防偏袒。The Lord is in the midst of his people as of yore.主是在为昔日他的人中间。

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).作为神的形象荣耀基督,儿子的父亲,从罪恶的眼睛被遮掩在他的肉的日子,但显而易见的信念在他周围的人谁(约翰福音1:14)聚集。

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).即使是preinc​​arnate与儿子住在一个国家的荣耀父(没有到三月罪恶的生命和神圣的交往模式的完善),根据他自己的意识(约17:5),所以他回到父亲可以恰当地称为成荣耀(路加福音24:26)入口。 But more seems to be involved here than a sharing with the Father of what he had enjoyed in ages past.但更多的似乎是涉及比同年龄的他曾在过去享有的父亲在这里分享。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(彼前1:21),在某种意义上作为一个忠实的,对父亲的关系到拯救工作将全面完成(腓2:9-11奖励;行为3时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).因此,它是,无论是考虑到基督从地球(我提后3:16)和他的回归(上校3时04分;提多书2:13)。 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,他的存在,并为未来的法官和国王(马太福音25:31)活动的意见也有威严和光辉其中主要是在耶稣的描绘他缺乏相关的屈辱的日​​子。

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.虽然对比度是有效的,因此,在基督的苦难和荣耀(字面上看,辉煌)遵循(I宠物。1:11),约翰福音揭示了进一步的发展,那就是自己的痛苦可以被视为a颂扬。 Jesus was aware of this and expressed himself accordingly.耶稣意识到这一点,并表示自己相应。"The hour is come that the Son of man should be glorified" (John 12:23).他说:“时间是从哪里来的,人子得荣耀应”(约12:23)。 This word "hour" in the Fourth Gospel points regularly to the death of Christ.这个词“小时”,在第四福音点定期向基督的死。 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.耶稣不是寻求投资与辉煌光环的它没有十字架,以变出一个心理解毒剂的痛苦和耻辱。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,光荣属于正常的其中父亲给他做的工作完成,因为这项工作代表了神的旨意。

Eschatological glory is the hope of the Christian (Rom. 5:2).末世论的荣耀,是基督教(罗马书5:2)的希望。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).在这个未来的国家,他将有一个新的机构后,基督荣耀的身体(腓3:21),文书优于该图案与他目前赋予(我肺心病。15点43分)。 Christ within the believer is the hope of glory (Col. 1:27).在基督信徒是有荣耀的盼望(西1:27)。He is also the chief ornament of heaven (Rev. 21:23).他也是天上的主要装饰品(启21:23)。

The word "glory" is found in the plural to denote dignitaries (Jude 8).单词“荣耀”被发现在该复数来表示贵宾(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.这是不容易判断是否提到的是天使还是在基督教社区的荣誉和声望的人。

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).一个字有些专门使用的是,这是已经在doxologies,这是值得赞扬ascriptions和作品为他的神(如,罗11:36)。

On several occasions glory is used as a verb (kauchaomai) where the meaning is to boast, as in Gal.有几次辉煌用作动词(kauchaomai)其中的含义是吹嘘在加尔。6:14.6:14。

EF HarrisonEF哈里森
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

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,神的荣耀亚伯拉罕; A.冯胆,模具Herrlichkeit Gottes; GB和J.格雷在组屋Massie的; ECE欧文,“DOXA和同源字,”JTS 33:132-50,265-79;上午拉姆齐,神和基督的变形荣耀; G.冯RAD和G.基特尔,TDNT,II,232ff; S.阿伦,NIDNTT,二,44ff。


Advanced Information先进的信息

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.这是指,特别是到时候,在parousia,那些谁在基督信徒的生活和死亡将获得身体,最后和全面的“我们的身体赎”(罗8:23)复活,筹备相适应的基督教信徒的最终状态。 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.作为一个神学来看,它是一种不朽的代名词,当被认为是不朽的荣耀,信徒会接收,并没有如错误地认为是简单的两个信徒和最后不知悔改继续存在。

Glorification, therefore, is only for believers, and it consists of the redemption of the body.颂扬,因此,只有对信徒的,它的身体赎回组成。At that time "this perishable" will "put on the imperishable," and "this mortal," the body, will "put on immortality" (I Cor. 15:53).当时“这易腐”,将“提上了不朽的”,“这个致命”的身体,将“把不死”(我肺心病。15时53分)。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。15:26),将被吞没在胜利(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).不知悔改的最终将被复活,但是这是第二个复活,到诅咒的“第二次的死”(启示录2:11)。Scripture does not refer to this second resurrection as either immortality or glorification.圣经并没有提及这无论是不朽的荣耀或第二次复活。

Our special glory seems to consist, in part, in the hope we hold to: that we will be glorified.我们特别荣耀似乎组成,部分,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).保罗似乎也教导信徒荣耀后,整个创造的世界将发生根本性的重建:对于向往的创作焦虑“等待的神的儿子露出热切的创建遭到徒劳。 在希望创作本身将被设置从贪污成的[或颂扬]孩子的上帝“(罗8:19-21 NASB)荣耀的自由。

JK Grider JK Grider
(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)


Advanced Information先进的信息

(1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17: 4,5). (1)为了使光荣,或导致出现这样(约翰12时28分,13时31分,32,17:4,5)。(2.) Spoken of God to "shew forth his praise" (1 Cor. 6:20; 10:31).(2)口语的上帝“萧文提出他的赞美”(林前6:20; 10:31)。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Advanced Information先进的信息

Glory, (Heb. kabhod; Gr. doxa).荣耀,(希伯来书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)丰度,财富,珍惜,因此荣誉(诗49:12);荣耀(创31:1;太四时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)荣誉,尊严(1国王3:13;希伯来书2时07分彼前1:24。);神(诗篇19:1; 29:1);头脑或心(创49 6,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)蝶舞,亮度,威严(创45:13;赛4:5;徒22点11 2 Cor.3:7);耶和华(赛59:19; 60:1; 2帖。1:9)。(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,上帝的无限的完善(以赛亚书40:5;行为7点02,罗1:23;,9时23分,弗1:12。)Jesus is the "brightness of the Father's glory" (Heb. 1:3; John 1:14; 2:11).耶稣是(希伯来书1:3;约翰福音1:14,2:11)“之父的荣耀亮度”。(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2:7,10; 5:2; 8时18;希伯来书二时十;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)短语“荣耀上帝”(约书亚记7点19;耶​​13:16)是希伯来文的成语的意思,“承认你的罪。”The words of the Jews to the blind man, "Give God the praise" (John 9:24), are an adjuration to confess.犹太人的话瞎子,“给上帝的赞美”(约9:24),是adjuration承认。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.它们是等价的,“坦白地说,你是一个骗子”,“给上帝所讲真理的荣耀,”因为他们否认奇迹已经造成。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Catholic Information天主教信息

This word has many shades of meaning which lexicographers are somewhat puzzled to differentiate sharply.这个词有含义词典编纂是有些不解分化急剧许多阴影。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.由于我们对它的兴趣在这里绕其中心的伦理和宗教意义,我们将只处理参照附于圣经和神学给它的想法了。


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.在英文版本的圣经词荣耀,在圣经的最常见的,是用来翻译的旧约和新约希腊文希伯来文DOXA几个方面。Sometimes the Catholic versions employ brightness, where others use glory.有时在天主教版本采用亮度,在别人使用的荣耀。When this occurs, the original signifies, as it frequently does elsewhere, a physical, visible phenomenon.当发生这种情况,原标志,因为它经常没有其他地方,物理,可见的现象。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.这意思是在发现前,二十四,16例如:“和耶和华的荣耀在西奈住”,在路加福音,二,9,在山上Thabor酒店变形帐户。 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.在很多地方的术语是用来表示证人其中蕴藏着创造宇宙的创造者,其性质,效果揭示其病因特征。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.经常在新约中它标志着通过他的儿子降世的神圣陛下,真,善或其他属性的体现,因为,例如,在约翰,我,14:“(我们看见他的荣耀,因为它的荣耀对父独生子)的恩典和真理完全是“,路加福音,二,,32”一盏灯,在外邦人启示,以及你的人民以色列“的荣耀和整个基督为他祈祷门徒约翰17。 Here too, as elsewhere, we find the idea that the perception of this manifested truth works towards a union of man with God.这里也与其他地方一样,我们找到了这个想法,表现了对真理的认识与神人联合工程。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.在其他段落的荣耀就等于赞美神呈现在陛下的完善表现在承认和客观世界,或通过超自然的启示:“你是有价值的,耶和华我们的神,接受荣耀,尊贵,力量:因为你所创造的一切东西“,载脂蛋白C,四,11:”给荣耀的主,并呼吁他的名字“,诗。 Civ, 1 (cf. Ps. Cv, I). CIV,1(参见聚苯乙烯。Cv值,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?"这个词也用于指对个人价值的判断,在这种意义上的希腊DOXA体现了同源动词dokeo意义:“你怎么能相信,谁接收来自另一荣耀之一:与荣耀,来自上帝是孤独,你不求?“ John, v, 44; and xii, 43: "For they loved the glory of men more than the glory of God".约翰,五,44;和第十二,十三条:“对于他们喜闻乐见的男性多于神的荣耀更多的荣耀”。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,荣耀是考虑到未来生活在其中的灵魂,是团结神幸福的名字:“对于我认为这段时间的痛苦是不值得与荣耀来比较”,罗,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. “因为这个生物本身也应交付从奴役到腐败的神的儿女自由的荣耀”,IB,21。The texts cited above are representative of multitudes similar in tenor, scattered throughout the sacred writings.该文引述以上是许许多多类似的男高音整个神圣的著作散,代表。


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".下在所有上述表达式各种修改激进的概念目前呈现由圣奥古斯丁作为克拉拉notitia优等生,“辉煌与赞誉名人”。 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纳了围绕他们自己的学说关于关联的荣耀,神和人本的定义。

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.永远的上帝由他的行为已经将创建,也就是说,已经从虚无到被带到,所有的东西都是。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.无限的智慧,他不能漫无目的的行为,他有他的行动客观:他有目的的创造;他注定他的生物部分结束。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.这到底是,可以,没有比他其他;的存在,但没有自己,不过他自己可能结束他的行动值得。 "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). “我是阿尔法和Omegain圣经),开始和结束,仰主神”(启示录1:8)“耶和华作出自己所有的东西”(箴言16:4)。Did He, then, create in order that from His creatures He might derive some benefit?难道他的话,为了创造,从他的创造物,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?也就是说,例如,由于一些当代理论假装,通过向着更高的他是完美的总和可能扩大或完善的东西演变?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?或者说,通过合作,与他的人可能会帮助他的恶,他自己是无法消除他赶出去?No; such conceits are incompatible with the true concept of God.不,这种自负与上帝的真正概念。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.无限的,他拥有的作为和完善充实;他需要什么,并能接收来自没有任何多余的互补性增加或卓越加入。Omnipotent, He stands in need of no assistance to carry His will into execution.万能的,他站在不援助需要携带的执行他的意志。

But from His infinity He can and does give; and from His fullness have we all received.但是从他的无穷,他可以,而且确实给;从他丰满了,我们都欢​​迎。All things are, only because they have received of Him; and the measure of His giving constitutes the limitations of their being.任何事物都是,只是因为他们已经收到了他和他的构成提供衡量其作为限制。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.考虑他的现实无垠的大海,他察觉作为可模仿的广告多了,作为一种取之不尽,用之不竭的基金典范想法可能,如果他这样的遗嘱,在一个有限的存在从,但依赖于他自己的独特才能复制,得出其嫁妆从他的无限丰满而没有缩减在传授维持现状。 He spoke and they were made.他谈到,他们被做了。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.这一切都已经成为他的菲亚特存在所谓是一个副本 - 确实有限,非常不完善,然而真正尽可能去 - 一些他的无限完美的方面。Each reflects in fixed limitation something of His nature and attributes.每个反映了他的本质和属性的固定限制的东西。The heavens show forth His power; earth's oceans are诸天表明他的能力提出,地球上的海洋是

. ..the glorious mirror where the Almighty's form Glasses itself in tempests.镜子里的光荣全能的形式眼镜在暴风雨本身。 ..

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.夏天的花,它虽然只给自己生活和死亡,在他面前的是他的权力,善良,真理,团结沉默的证人,以及和谐的秩序结合成一个整体的宇宙所有的创造无数件是另一种思考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.然而,由于每个创作的部分是有限的,所以也就是整体,因此,其能力,以反映神的原型的结果必须在一个无限大的典范代表性不足。 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,现有的各种难以想象的事情传达的是无限的模糊暗示,必须永远听命于外部到自身完整的表达。Now this objective revelation of the Creator in terms of the existences of things is the glory of God.现在,这个在对事物客观的存在物方面造物主的启示是神的荣耀。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由梵蒂冈会:“如果任何人不得说,世界不是为神的荣耀创造,让他被诅咒”(Sess.三,C.我,可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.这体现了神性的目标构成了宇宙 - 书,可以说,在这种神记录了他的伟大和威严。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.由于望远镜的反射镜介绍了闪耀的明星形象,在空间和不可估量的远程深处的车轮,那么,这世界在它自己的方式体现其性质和原因之间谁是在于分隔的鸿沟,从有限无限。 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.该望远镜,但是,不知道的形象,其表面熊,眼睛和心灵的天文学家必须以干预的影子,其关系的实质意义可能掌握。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.称赞,在术语的确切意义,要求并不孤单,值得被表现,但也有一个心承认。The unconscious testimony of the universe to its Creator is rather potential than actual glory.宇宙无意识证明了它的创造者是潜在的,而不是实际的荣耀。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,它呈现给他的是所谓的神学短语凯莱materialis,以区别于由他提供的智能生物的正式荣耀神的。 They can read the writing in the book of creation, understand its story, accept its lessons, and reverently praise the Majesty which it reveals.他们可以阅读的书的写作创作,了解它的故事,接受其教训,并虔诚地赞美它揭示了陛下。 This praise involves not merely intellectual perception, but also the practical acknowledgment by heart and will which issues in obedience and loving service.这不仅涉及到知识产权赞美知觉,也于心的实际确认,并将这在服从和爱心服务的问题。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.与所有捐赠的情报,这意味着 - 灵性和自由意志 - 呈现人的创造者更高,更崇高的形象比任何其他被这个可见的世界。 The gift of intellect also imposes on man the duty of returning to God that formal glory of which we have just spoken.而理智的礼物也对人的回归上帝荣耀的正式我们刚才谈到的责任。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,他排出这个义务,更没有他发展和完善,初步相似神这在他的灵魂存在,并且由这个责任的履行提供了他,像所有其他已创建结束。

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".自然启示的上帝赐予他自己通过的原因解释世界已经补充了更高的超自然的表现已在耶稣基督的神的化身达到了高潮:“我们看到他的荣耀,荣耀,因为它的人父,恩典和真理“十足。 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.同样相似的自然神和我们正在为他的关系,如创建成立,是补充和成高阶由他的圣洁恩典沟通。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).要知道通过这个超自然启示的真理中的上帝,服务于这个宽限期雨后春笋爱他是要“用充满正义的果实,通过耶稣基督祂的荣耀和赞美上帝”(腓,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.在体现了上帝的他们适当的权力和能力发展的辉煌,无生命的生物的存在而达到神为他们规定的完善和丰满。Likewise man achieves his perfection or subjective end by giving glory to God in the comprehensive sense above indicated.同样达到了完美的人给予上述表示的综合感荣耀神或主观结束。He attains the consummation of his perfection not in this life, but in the life to come.他达到了他这辈子没有完善的完善,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).这应包括在一个完美的直接,即时,直观感知的神,“我们现在看到的透过玻璃在黑暗的方式,但然后面对面现在我知道的部分;但后来我知道即使我知道” (林前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).在这种超越知识的灵魂将成为在一个比它通过创建单独凭借获得更高的措施,一个参与者,因此,一个神圣的形象性,因此“我们应像对他说:因为我们将要看到他,因为他是“(约翰一书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,积极的生活在天堂应该是一个永无休止的不可言说的体现和威严和神圣的完善的确认。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,我们明白圣经的语言在其中的祝福未来的生活中,作为“我们都仰望的开放面主的荣耀,都在同一个图像从辉煌走向辉煌转化状态描述,由精神主“(林后3:18)。 The Catholic doctrine on this subject is defined by the Council of Florence (see Denzinger, 588).关于这一问题的天主教教义是指由佛罗伦萨理事会(见登青格,588)。(See CREATION; GOOD.) (见创造;好。)

2. 2。Human Glory人性光辉

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.要享受在人前荣耀,是被称为与一个人的性格,气质,财产,地位,或成就,真实的或虚构的帐户兑现。The moral question arises, is the desire and pursuit of this glory lawful?道德问题是,是的愿望和追求这个荣耀合法?The doctrine on the subject is succinctly stated by St. Thomas (II-II, Q. cxxxii).关于这一问题的原则是简明扼要地说明由圣托马斯(II - II,问:第一百三十二号)。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.造像的问题是否荣耀的愿望是有罪的,他继续回答下面的意义上:荣耀进口的东西,估计光荣,无论是精神或肉体很好的体现。 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.荣耀不一定需要大量的人员应认识到卓越;少数,甚至自己或自尊心,可能就足够了,因为,例如,当一个法官有他自己的好,是值得赞赏。 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.任何人尊重他自己的好或优秀是值得表扬本身并不邪恶,也不在喜欢的方式,是有罪的,我们应该希望看到的男人批准我们的优秀作品。 "Let your light shine before men, that they may see your good works" (Matthew 5:16). “让你的光照耀在人前,叫他们看见你们的好作品”(马太福音5:16)。Hence the desire of glory is not essentially vicious.因此,荣耀的欲望是没有本质的恶性。But a vain, or perverse desire for renown, which is called vainglory, is wrong; desire of glory becomes perverse,但对于名声不着,或不正当的欲望,这就是所谓虚荣,是错误的;光荣的愿望变得乖张,

when one seeks renown because of something not really worthy;当一个人的目的,因为没有真正的东西值得声誉;

when one seeks the esteem of those whose judgment is undiscriminating;当一个旨在将那些判断是不加区别自尊;

when one desires glory before men without subordinating it to righteousness.当一个人的欲望不服从它的义在人前的辉煌。

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).虚荣可能成为一个致命的罪过,如果寻找的东西是与崇敬由于神不相容的男人自尊;或当事情的哪一个渴望被尊敬,是首选的上帝面前一个人的感情,或者再次,当男性的判断是优先于寻求神的审判,这一点与法利赛人,谁“爱比男性更多的荣耀神的荣耀”(约12:43)的情况。 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“虚荣”表示不单独罪恶行为,也是恶性习惯或倾向由这种行为所产生的重复。 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.这种习惯是跻身资本罪,或更确切地说恶习,因为它是其他罪,即多产。,不服从,风气,虚伪,contentiousness,不和谐,以及有害新奇的道德和宗教教义放肆的爱。

Publication information Written by James J. Fox.出版信息写由詹姆斯J.福克斯。Transcribed by Sierra Fisher.转录由塞拉利昂费舍尔。The Catholic Encyclopedia, Volume VI.天主教百科全书,第六卷。Published 1909.发布1909年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, September 1, 1909. Nihil Obstat,1909年9月1日。Remy Lafort, Censor.人头马lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约


ST. ST。THOMAS, II, QQ.THOMAS,二,QQ。Xii, xliv, xlv, xciii, ciii; II-II, QQ, ciii, cxxxii, IDEM, Cont.十二,四十四,四十五,xciii,CIII; II - II,QQ,CIII,第一百三十二号,同上,继续。Gent., tr.根特,,TR。RICKABY, God and His Creatures, II, ch.RICKABY,上帝和他的动物,二,CH。Xlv; III, ch.XLV;三,甲烷。 Xxviii, xxix, lvi-lxiii; IV, ch.二十八,二十九,LVI - 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.又见神学和哲学教科书,其中主体是创世治疗,曼结束,永生;威廉和斯坎内尔,天主教神学手册(纽约,1899年),第二卷。 I, bk.我,浅滩。III, pt.三,PT。I; GRAY AND MASSIE in HAST., Dict.我;灰色和Massie的在HAST,快译通。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.圣经,SV;,一个基督和福音(纽约,1906年),十五词典HASTINGS;步伐,世界副本根据圣在天主教大学通报,卷托马斯。 V.

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