Cory Asbury and Jaye Thomas's worship song [Shekinah](https://youtu.be/3zwrnHh0VrM) promotes this sort of prayer in its [lyrics](https://www.musixmatch.com/lyrics/Cory-Asbury-Jaye-Thomas/Shekinah) : > Lyrics of Shekinah by Cory Asbury, Jaye Thomas > > *verse* > We wait for You > We wait for You > We wait for You > To walk in the room > We wait for You > We wait for you > We wait for you > To walk in the room > We wait for you > We wait for you > We wait for you > To walk in the room > Here we are > Here we are > Standing in Your presence > Here we are > Standing in Your presence > **Shekinah glory come down** > **Shekinah glory come down** > Here we are > Standing in Your Presence > Here we are > Standing in Your Presence > **Shekinah Glory come down** > > *chorus* > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > No I can′t get enough > Can't get enough > Said I can′t get enough of your Presence, Presence > I can't get enough of your presence, presence > I can't get enough of your presence, presence > Can′t get enough > Can′t get enough > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > We want more > We want more > We want more > We want more > We want more > We want more > More of your spirit > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > > *outro* > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > > Writer(s): Seth Josiah Yates, Jaye Thomas, Laura Hackett, Caleb Culver, Cory Hunter Asbury, James David Whitworth, James Robert Wells What's the biblical basis?

I have been reading the Book of Revelation and it sounds as if the current color of the hair of Jesus is **white as wool** but the disciples of Jesus saw it in the resurrected body and it was in the same color he was crucified with. *Revelation 1:14* >"His hair was white as white wool, white as snow" Jesus was born with a regular hair like other Jews but it seems as if the glory of God caused that to change, did the spiritual brightness of God cause this physical change in the color of the hair of the Lord Jesus Christ?

There are a few examples of this kind of yearning in the Old Testament: Exodus 33:17-18 KJV > 17 And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. 18 And he said, **I beseech thee, shew me thy glory**. Psalm 63:1-3 KJV > O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; 2 **To see thy power and thy glory**, so as I have seen thee in the sanctuary. 3 Because thy lovingkindness is better than life, my lips shall praise thee. Psalm 27:4 KJV > One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, **to behold the beauty of the Lord**, and to enquire in his temple 1 Kings 18:36-38 KJV > 36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, **let it be known this day that thou art God in Israel**, and that I am thy servant, and that I have done all these things at thy word. 37 Hear me, O Lord, hear me, **that this people may know that thou art the Lord God**, and that thou hast turned their heart back again. 38 Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. In the New Testament, the closest to this kind of yearning can be found in Acts 4, although the emphasis here has more to do with the spreading of the gospel: Acts 4:24-31 KJV > 24 And when they heard that, **they lifted up their voice to God with one accord**, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 **And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word**, 30 **By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus**. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. A similar sentiment is expressed by Paul: 1 Corinthians 2:1-5 KJV > And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man's wisdom, **but in demonstration of the Spirit and of power**: 5 That your faith should not stand in the wisdom of men, but in **the power of God**. In Christian mystical traditions, is it common to seek and long for the manifestation of God's power and glory? ---- **Definition of *Christian Mystical Traditions*** A good source on this topic is [List of Christian mystics - Wikipedia](https://en.wikipedia.org/wiki/List_of_Christian_mystics) . I will quote the introduction of the article, and refer the reader to the article itself for a very comprehensive list of Christian mystics throughout history. > Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often been connected to mystical theology, especially in the Roman Catholic and Orthodox Christianity (both the Eastern Orthodox and Oriental Orthodox traditions). > > The attributes and means by which Christian mysticism is studied and practiced are varied. They range from ecstatic visions of the soul's mystical union with God to simple prayerful contemplation of Holy Scripture (i.e., Lectio Divina). > > The experiences of mystics are often framed within theological approaches to God, such as Quietism, Pietism, etc.; therefore, in order to aid in the understanding of Christian mysticism, this list includes some philosophers, theologians, anonymous theological books, religious groups and movements whose ideas and practices have had an influence on Christian mystics and the Christian mystical experience. The Wikipedia article on [Christian mysticism](https://en.wikipedia.org/wiki/Christian_mysticism) also identifies important concepts and categories associated with Christian mysticism, such as Alexandrian mysticism, Monasticism, Desert Fathers, Neo-Platonism, Mystical theology, Cataphatic and apophatic mysticism, Meditation and contemplation, Threefold path, Katharsis, Theoria, Theosis, Alternate models (Augustine, Meister Eckhart, Teresa of Avila, Evelyn Underhill), Latin Catholic mysticism, etc. In the case of Protestantism, the article [Mysticism and the reformation: a brief survey](https://www.ajol.info/index.php/actat/article/view/146059) presents an interesting overview on the topic: > A number of influential theologians over the past two centuries have denied that Protestant Christianity has a place for mysticism understood as the mingling of the divine and human natures. Today a more adequate understanding of the mystical element of Christianity as a deeper awareness of God’s presence in the life of believers suggests a new evaluation of the relation of Protestantism and mysticism, beginning Martin Luther, and continuing with figures like Johann Arndt, and a number of the “Spiritual Reformers,” such as Andreas Karlstadt, Sebastian Franck, Valentin Weigel, as well as the theosophical Lutheran Jacob Boehme. This essay is designed to reopen the question of the relation between Protestantism and mysticism. Another viewpoint is presented by the article [Caring for Contemporary Mystics: Pentecostalism and the Mystical Worldview](https://journals.sagepub.com/doi/full/10.1177/1939790919888843) : > Pentecostals can be understood as contemporary Christian mystics, and doing so can aid one in both understanding and caring for them. The task of understanding them is facilitated by this category in that it allows one to inhabit a different mindset from what is typical in contemporary settings. Pentecostalism and charismatic movements work out of distinct, fundamental claims that together work as a kind of worldview, one that operates from a hyperawareness of God’s presence and a sensed empowerment of the mystic’s self. The task of caring for them should honor these claims all the while being open to the Spirit’s presence and work.

The common belief is that Jesus was fully God and fully man; that is, 100% God and 100% man. In John 17:5, Jesus asks the Father to return his glory as he had before he became flesh. So, his glory was not limited, but taken away or relinquished. Therefore, Jesus lost an attribute of God. If you don't possess all attributes of what God is (e.g. possess 99% attributes), then you cannot claim to be fully God. So my question to those who believe in the hypostatic union of Christ: how is Jesus considered fully God during his earthly ministry when he declared that he doesn't have the glory of God? Glory as an attribute of God - Exodus 16:10, 24:16-17, 33:18-19

From what I understand, Biblical Unitarians believe that the pre-incarnational existence of Jesus (as trinitarians propose it) is actually a notional existence in the mind of God. In other words, the Logos was not a person but only the notion in God's mind (sure foreknowledge or idea) of a person. An answer to this related question , "Do Biblical Unitarians teach a current, "notional", glory of Jesus?", indicates that Biblical Unitarians view Jesus, in John 17:5, as asking for the notional glory that he had with the Father prior to his birth to be made into a literal glory. In other words, although Jesus possessed only a notional glory prior to his birth (commensurate with his notional existence in the mind of the Father), Jesus now possesses actual glory (commensurate with his actual existence at the right hand of the Father). However, in John 17:5, Jesus appears to define the glory that he had before, the glory he is asking to be glorified with again (or have actualized, as B.U. might say), as the glory of the Father's own self: > 'And now, glorify me, Thou Father, with Thyself, with the glory that I had before the world was, with Thee; (YLT) There are some translations which render this as "..Father, in Thy presence.." but this appears to be a departure from the text rather than a clarification: >Together with the second person personal pronoun σε (se), meaning you or thee, the reflexive pronoun σεαυτου (seautou), meaning of thyself, or yourself. If Jesus had a notional existence accompanied by a notional glory, and if the notional glory he had was the glory of the Father's own self, wouldn't that mean that the Father's glory was notional? How do Biblical Unitarians view the glory of the Father's own self that Jesus claims he was previously glorified with and that Jesus asked to be returned to him?

From what I understand, Biblical Unitarians believe that the pre-incarnational existence of Jesus (as trinitarians propose it) is actually a notional existence in the mind of God. In other words, the Logos was not a person but only the notion (sure foreknowledge) of a person. In John 17:5 Jesus says: > And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. It appears that the glory Jesus is asking to be returned to is the glory of the Father's own self. I doubt anyone thinks the Father's glory is notional. Do Biblical Unitarians think Jesus was asking to be glorified notionally just like he was before the world was? If so, is he now glorified only notionally at the right hand of God just like before?

If my interpretation of the ultimate purpose of human existence according to the Bible is correct, humanity exists to glorify the existence of God. In Isaiah 43:7, it is stated "everyone who is called by my name, whom I created for my glory, whom I formed and made.” This outlines humanity's purpose as a device to glorify God. But if God is a perfect being, why does he desire to be glorified? Normally, this characteristic would be associated with a being that is insecure or narcissistic, which are not to my understanding perfect traits. Surely this is a pretty fundamental attribute of God for which Christianity surely has a doctrine. In there a specific theological term used for this topic? And what do different Christian theological traditions teach about this issue? Is there there a general explanation that is broadly agreed on explaining this attribute of God or are there different explanations?

Will the people, who end up in heaven, gain additional glory for each soul that profits from their writings? For example, St. Augustine wrote many good books. Now he is in heaven. To this very day, people read his books and have spiritual benefits. Does St. Augustine receive additional beatitude in heaven for each soul that profits from his books? I want a Catholic answer.

John 8:54-55 has Jesus saying > "“If I glorify myself, my glory is nothing. It is my Father who > glorifies me, he of whom you say, ‘He is our God,’ though you do not > know him. But I know him; if I would say that I do not know him, I > would be a liar like you. But I do know him and I keep his word." For unitarians, this makes sense - Jesus is a man, the Father is God, and so what is important about Jesus is that the Father (= God) glorifies Jesus, not that Jesus might glorify himself. For Trinitarians, why would Jesus, who is God, glorifying himself be 'nothing'?

## What this question is not about: This question is NOT about: Is God omniscient (all knowing?), omnipotent (all powerful?) and benevolent? Then if God foresaw the first sin, and had the power to stop it, why did he not? This question is also not about: Did God predestine Satan revolt? Did God predestine Adam/Eve to fall? ## What this question is about: In my understanding, Reformed Theology views everything in terms of the glory of God. Thus, original sin -- Satan's revolt and the fall of men -- exists to glory some aspect of God (either his righteousness, his mercy, his grace, his love, or ...) Aside: Erwin Lutzer's "The Serpent of Paradise" somewhat gets into this: namely, the interaction of Satan and God reveals certain attributes of God. What are the main arguments that Reformed Theologists use for how Sin + the fall Glorifies God? Please cite references (As great as a 5-6 paragraph essay can be, certain subtleties can only be captured in a 100 page or so book.) ## Hints (none of these are required for a correct answer; they're mainly incomplete thoughts /intuition on my part) For example, arguments expanding on thought along "Redemptive history is about the Glory of God in predestinating a group of people to be saved to showcase his grace" ... would be very helpful. ## Clarifications: I think it's agreed that Sin + Satan somehow glorifies God. But I think the interesting question is the mechanics of _how_ it Glorifies God. In a similar manner, the old testament faithful knew that God was somehow going to redeem humanity, but he fascinating part was how God was going to do it (Christ dying o the cross); similarly, we know that Christ will establish a kingdom, but the fascinating part is how Christ establishes his kingdom (book of Revelations, not as how worldly empires do). Similarly, the fascinating issue here is _how_ does Sin / Satan exist to glorify God?

Reformed theology stresses that God created the universe for one purpose: to glorify him fully. And to reach the fullness of Glory, God must demonstrate all that would glorify him. This means that to demonstrate things like wrath and grace, there must first be misery. It's a very tidy theodicy, except it leaves me wondering why God cares about the fullness of Glory so much. The theology makes God out to be self-obsessed, and that he must prove (to whom exactly?) that he's perfect at everything. Humanity is a means to an end. The purpose of creation being for God's glory is a given, but I guess the question is why? Why is creation about that? Why must God show his full Glory, and is there even anyone to fully appreciate it in the first place? --- I want to be sure that answers focus on reformed theological positions and preferably quote known theologians and any accompanying scriptures. --- Question inspired by [this answer.](https://christianity.stackexchange.com/questions/9583/according-to-reformed-theology-how-does-the-fall-glorify-god/42495#42495)

**Background:** We are unable to accept Christ without His work in us. God gives every man, life, faith, breath, and everything else needed to come to Him. > "And you hath he quickened, who were dead in trespasses and sins; - Ephesians 2:1 > > "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: - Ephesians 2:12 **Question:** In Calvinism, it seems the belief that being able to accept or reject Jesus (for example, as could be argued from Matthew 13) [takes away from God's glory](http://www.proofthatgodexists.org/same2) because it becomes dependent on "us" - and makes salvation a works issue. ***What scriptures lead to this viewpoint?*** I am wondering if this is simply a [false dilemma fallacy](https://en.wikipedia.org/wiki/False_dilemma) . Because I fail to see how it has to be either 1) forced on us, or else 2) we are "helping" God save us.

Known: The seraphim, possibly among the most powerful of created beings, cover their face in the presence of God: > Isaiah 6:2 Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. For Christians, one of the highest (if not the highest) privilege of heaven is seeing the glory of God. > http://www.desiringgod.org/resource-library/books/god-is-the-gospel--2 Question: Satan -- before his fall -- did he observe the glory of God?

Does it mean Might, majesty, light, happiness or power? Or all those things ( in which case, how to tell what context it's being used in?

What is God's "glory" in Christian theology? (If it differs based on which branch of the church is using the term, give me a brief summary of the Catholic, Orthodox, and Protestant views.) Are we talking about God's "**glowing radiance**" when we speak of His glory, or does it have more to do with other peoples' "**recognition and honor**" of Him?

In the modern context, we have many things to keep ourselves entertained and motivated to do work - music, videos, movies, games, magazines etc. According to 1 Corinthians 10:31 KJV >Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. It is clear that in whatever we do we will do it for the glory of God. However I really wonder how does gaming, watching video and having self-entertainment would do to glorify God.

John 13:31-32 reads as follows: >31 When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and glorify him at once. A question arose while studying this: **While God's glory is presented as infinite and/or complete in Scripture, does it also increase?** While it would surely be a mistake to conclude that something is lacking in His glory, events such as these make me wonder whether it's like a bag that is always full but always expands as more is put into it. Can anybody offer any Scriptural clarification regarding whether God's glory is static, or grows with time?