whether in its Greek or its Roman shape, had a very
definite meaning in the days of the Apostles. It meant the admiration of
men. The Greek word, as every scholar knows, is derived from a root
signifying to seem, and expresses that which a man seems, and appears to
his fellow men. The Latin word glory is expressly defined by Cicero to
mean the love, trust, and admiration of the multitude; and a consequent
opinion that the man is worthy of honour. Glory, in fact, is a relative
word, and can be only used of any being in relation to other rational
beings, and their opinion of him.

The glory of God, therefore, in Scripture, must needs mean that
admiration which men feel, or ought to feel for God. There is a deeper,
an altogether abysmal meaning for that word: "And now, O Father, glorify
thou me with thy own self, with the glory which I had with thee before
the world was." But on that text, speaking of the majesty of the ever-
blessed Trinity, I dare not attempt to comment; though, could I explain
it, I should. When St. John says that Christ manifested forth His glory,
and His disciples believed on Him, it is plain that He means by His glory
that which produced admiration and satisfaction, not alone in the mind of
God the Father, but in the minds of men.

Now, what the Romans thought glorious in their days is notorious enough.
No one can look upon the picture of a Roman triumph without seeing that
their idea of glory was force, power, brute force, self-willed dominion,
selfish aggrandizement. But this was not the glory which St. John saw in
Christ, for His glory was full of grace, which is incompatible with self-
will and selfishness.

The Greek's meaning of glory is equally notorious. He called it wisdom.
We call it craft--the glory of the sophist, who could prove or disprove
anything for gain or display; the glory of the successful adventurer,
whose shrewdness made its market out of the stupidity and vice of the
barbarian. But this is not the glory of Christ, for St. John saw that it
was full of truth.

Therefore, neither strength nor craft are the glory of Christ; and,
therefore, they are not the glory of God. For the glory of Christ is the
glory of God, and none other, because He is very God, of very God
begotten. In Christ, man sees the unseen, and absolute, and eternal God
as He is, was, and ever will be. "No man hath seen God at any time; the
only begotten Son, which