Sentences with phrase «agape love for»

To return to the positive notes in the message of Paul, it is of prime significance that in both Jesus and Paul it is the love of God that calls forth the human response of faith, of hope for this life and the life to come, and the requirement and possibility of agape love for one's neighbor in need.

Not exact matches

Antinomianism is heresy that tells Christians it's OK to forget about God's law and concentrate solely on agape love... a course which is a justification for degeneration and immoral licence, rather than promoting the true Christian liberty (i.e. freedom from sin to serve God and our fellows).

Love, agape, for one another is the only way we (humanity) will survive on this world.

Even for the unbeliever, practicing this agape love means not condemning the person for their wrongdoings, but choosing to see the potential in who that person can become.

This «one faith» is known for showing agape love, love that does not insult, or mock, or use sarcastic remarks.

Jeremy, In all honesty, I can not even imagine a genuine agape (love) that never has occasion for a violent response.

This is why Gods love is supreme and infinite for all no less no more because there is nothing less abut Gods love and there can be nothing greater than Gods agape type love

Agape bids us seek justice here, not the stale justice of combat and compromise, but the justice of a search for a new economic, political, and ecclesiastical order in which sexuality can be fulfilling for each in a life which is a support and not a barrier to the love which binds all together.

Nothing «turns into» agape, but love experienced in depth within the context of faith in God's agape becomes an occasion for gratitude, humility and the celebration which expresses the life of God's people in his world.

There is however no sharp difference in the usage of this word for love of the brother, as against the love spoken of as agape.

To be sure, the parables are understood more profoundly in the light of the full disclosure of agape in Christ; but that revelation illumines what is already pressing for recognition in human experiences of love.

The New Testament does sometimes use another word for love than agape, the word philein, as in «Love one another earnestly from the heart» (I Peter 1: 22; I Thessalonians 4:love than agape, the word philein, as in «Love one another earnestly from the heart» (I Peter 1: 22; I Thessalonians 4:Love one another earnestly from the heart» (I Peter 1: 22; I Thessalonians 4: 9).

Or as Tillich has it, «The appetitus of every being to fulfil itself through union with other beings is universal...» (32) Agape, the love that gives with no thought of return; eros, the love that finds the beloved valuable, and philia, the love that shares and works for the vision of the good - none of these can be reduced to sexual desire, but all of them in different ways attest to the oneness of love, so evident in sexual union, as «that which drives everything that is towards everything else that is.»

Wyschogrod notes that God's love for the human creature is usually said to resemble agape rather than eros.

Jesus gave so clear a picture of what a life centered in the love of God and expressing itself in love for others would be that, when the New Testament was written in Greek, the meaning of agape was transformed.

And he uses here a form of the word agape, for the highest kind of love.

Agape is commonly said to be illustrated by brotherly love or parental love or love for children.

Peirce's argument against determinism in «The Doctrine of Necessity Examined,» published a year earlier than his paper on evolutionary love, clearly lays the basis for the affirmation of radical creativity and the need for the principle of agape (6.36 - 65).

The defect in eros and the need for agape is also evident in the relation of creative love to disorder and disharmony.

Agape, on the other hand, is love expressed by an agent already fulfilled in its own terms, and it is directed not as a seeking but as a concern for the beloved.

God's love for us (agape) leads us to love one another (mutual love).

Justice is the «harmonious relation of life to life» as this harmonious relation is determined by concern for other persons in agape love.

Mutual love is one notch below the level of agape, while one notch below mutual love is justice (the only reachable norm for society).

«18 When the pure love of God appears in history in Christ, the limits of history for realizing agape are seen, for Christ must refuse «to participate in the claims and counterclaims of historical existence.

No human love, it is held, even the most idealistic, can be said to embody agape, the love of God, for human love is always limited and ambiguous in its object, and is corrupted by human selfishness in its essential spirit.

If it wasn't for God giving to me my dear unbelieving wife I wouldn't hardly know what agape (love) was at all!

Agape is unmotivated love — in the human setting, concern for a neighbor's need regardless of whether the neighbor is likable, or worthy of it, or likely to reciprocate it.

This is agape, the kind of love God has for God's children.

As to Paul the Holy Spirit and the Spirit of Christ are terms used interchangeably, so for most purposes and in most contexts the agape and the charis (grace) of God are identical, and both represent the love of God coming to us in Christ.

That's the primary activity of agape; it's not feeling something for the love object — that's fileo (or, eros, if sexual or romantic).

Since there are no certain remedies for the maladies of love, every doctrine must include the theme of repentance in the knowledge of agape.

Catholicity applied to the Christian Movement embodies the kind of boundary - lessness that is implied in the Johannine declaration of God's love for «the cosmos» as the rationale of the cross; and it embodies, too, the transcendenceof all natural and historical boundaries that, however real, entrenched, and even humanly necessary, stand in the way of the communication of that divine agape.

Agape takes many forms in history, and although we can not infallibly judge any human action or intention as the expression of agape, the Gospel love of neighbour and concern for the neighbour is surely present Agape takes many forms in history, and although we can not infallibly judge any human action or intention as the expression of agape, the Gospel love of neighbour and concern for the neighbour is surely present agape, the Gospel love of neighbour and concern for the neighbour is surely present here.

Doing so ignores the fact that it took centuries of cultural transformation for the institution of Christian marriage, grounded in an agape as faithful as God's, to shape and discipline the love we call eros.

Because the spirit of agape transcends group loyalties without renouncing them, the question of the nurture of the personal life and its love becomes a critical one for Christian ethics.

Agape forbids self - justification; for agape is God's love given for men whose deepest sin is their assertion of their righteousness before God, and their attempt to live independently ofAgape forbids self - justification; for agape is God's love given for men whose deepest sin is their assertion of their righteousness before God, and their attempt to live independently ofagape is God's love given for men whose deepest sin is their assertion of their righteousness before God, and their attempt to live independently of Him.

The thesis I propose is that the human loves have two aspects which make them a preparation for agape.

The relation of love to the intellect proceeds from three assumption: first, that faith transcends rational categories through God's self - revelation in Christ; second, that intellectual understanding is necessary for the guidance of human life; and third, that both seek the same object in God's being and His revealed truth — namely, that it is through agape with its consequent repentance, humility, and understanding of human limits that the intellect can appropriately function.

Assuming that agape requires justice in human affairs, the author explores the implication of biblical love for social justice in its historical foundations, in the terms of justice, group loyalty, humanitarianism, protest, nonviolence and nurturance.

Christian ethics starts from the position that God created the world for good and that war involves great evil, and calls us to a stewardship that enjoys much convergence based on agape as redeeming love, but also significant divergences over the best strategies to establish peace with justice.

Agape means nothing sentimental or basically affectionate; it means understanding, redeeming good will for all men, an overflowing love which seeks nothing in return.

«The love of self is a true love; it is necessary for the permanent selfhood and splendour of our finite beauty; it is not just a part of another love: it is a co-efficient with it; the animus (eros) and the anima (agape) give each other mutual assistance and love; the essential self and the existential self together make the «I», the person.

This change in the focus and very nature of my loving is a change of the command of myself from eros to agape, from loving others for my sake to loving others for theirs.

Niebuhr explicitly criticizes Nygren for making the distinction between agape and human love too sharp.76

This sacrificial love (agape) of which the Gospel speaks is the «impossible possibility» for man.

As you will recall, Nygren insists that in God there is no eros (the Greek word, by the way, for what I have been calling «desire», which significantly also in Greek means «love»); in God there is only agape, which Nygren interprets to mean the love which gives without regard either to the value of the recipient or the urgency on the part of the giver to receive a returning love.

As Rogers notes, monks learn this lesson directly: By giving up eros for the love of God (agape).

Unless one is seriously able to pledge permanent fidelity in days that are «for worse,» «for poorer,» and «in sickness,» he ought not to marry, and it is only agape love that makes this possible.

This kind of thinking does not help; does not address the need for agape love to all, which we are all sadly lacking in.

The Greeks had many different words for the different kinds of love (yes, agape, and also philia and eros and I think more besides that).