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This word has many shades of meaning which lexicographers are somewhat puzzled to differentiate sharply. As our interest in it here centres around its ethical and religious significance, we shall treat it only with reference to the ideas attached to it in Holy Scripture and theology.
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 Testamentand the Greek doxa in the New Testament.
Sometimes the Catholic 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 in Exodus 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.
Frequently in the New Testament it signifies a manifestation of the Divine Majesty, truthgoodness or some other attribute through His incarnate Son, as, for instance, in John 1: Here too, as elsewhere, we find the idea that the perception of this manifested truth works towards a union of man with God.
In other passages glory is equivalent to praise rendered to God in acknowledgment of His majesty and perfections manifested objectively in the world, or through supernatural revelation: 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: Lastly, glory is the name given to the blessedness of the future life in which the soul is united to God: The texts cited above are representative of multitudes similar in tenor, scattered throughout the sacred writings.
Theological 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". The philosopher and theologian have accepted this definition as the centre around which they correlate their doctrine regarding glory, divine and human.
Divine glory The Eternal God has by an act of His will created, that is, has brought into being from nothingness, all things that are.
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.
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 of evil which He by Himself is unable to cast out?
No; such conceits are incompatible with the true concept of God. 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.
OmnipotentHe stands in need of no assistance to carry His will into execution. But from His infinity 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 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.
He spoke and they were made. 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.A few people might suggest that Freud is the father of psychology since he is perhaps one of its most "known" figures.
Others might suggest that Aristotle is the true father of psychology since he is responsible for the theoretical and philosophical framework that contributed to psychology.
A hidden crisis is killing sons, fathers and husbands - the truth about male suicide from the families and survivors living in its shadow.
Whether it's putting on a brave face or slipping between. Founding fathers David K. Robinson on an important meeting of minds at Leipzig University In terms of personalities and psychological method, Gustav Theodor Fechner (–) occupies a critical position in the history of psychology, between the pioneering sensory physiologist, Ernst Heinrich Weber () and Wilhelm Maximilian Wundt (), father of experimental psychology.
§ Implementation of Texas Essential Knowledge and Skills for Social Studies, High School, Beginning with School Year The provisions of §§ of this subchapter shall be implemented by school districts beginning with .
The Founding Fathers of Psychology Psychology has many founders whom contributed to influential thinking to the field. When hearing the names Sigmund Freud, Carl Jung, Alfred Adler, and William James, one thinks of the founding fathers of psychology.
physiological psychology – specifically not a scientific physiological psychology, because by writing the adjective with a small letter Wundt wanted to avoid this misunderstanding that still exists today; for him it was the use of physiological aids in experimental general psychology that mattered.