I.) Glory is given to another in two ways:
a.) by objectively manifesting the goodness of another (in a preeminent way),
b.) By actively manifesting the goodness of another by praising them (in a pre-eminent way).
The second kind is the more proper and perfect sense of giving glory.
II.) M.) Every nature that is ordered to another as a good manifests the goodness of that other.
m.) To be natural means to be ordered to God.
To be natural means to be ordered to glorifying God.
man, however, can glorify God in a more proper and perfect sense, he therefore is has a greater nature than other things that cannot so glorify.
III.) Both intellect and will manifest the goodness of God to the extent that they are one with the divinity himself.
By nature, man can only have a natural unity to the divine nature.
IV) By Nature, man can know that he has no perfection of his natural powers except in union with God, but he cannot know:
-Whether this union gets any better than the sort of union he can have now, by praising God with his mouth, and knowing him by his natural means of negation, causality, and analogy.
-Whether this union will get any better in the next life.
-Whether his union with God will ever be a union of friendship. After all, who can force anyone to be their friend? Who could blame God if he denied us his friendship?
Conclusion: Man by nature exists to glorify God through his powers. These powers can are therfore perfected to the extent that they have a union with God, and so manifest his goodness. But man cannot know by nature if this union will rise above the one he presently has by nature. Man, in other words, can naturally know that we are ordered to union with God as a final end, but not the union of the beatific vision, or the seeing of God in a way that exceeds the way we can presently see God by analogy, causality, and- and this way is primary- negation.