Sentences with phrase «concepts of love as»

Surprisingly, the British individuals scored also highly on various Yuan items which is a very important finding as it shows that Eastern beliefs of obligation and fatalism may be present in Western concepts of love as well.

In André Breton l'amour - folie: Suzanne, Nadja, Lise, Simone (2004), Georges Sebbag focuses on «L'Amour fou», and the concept of love as passion.

Not exact matches

As for whether employees will hate you for a strict policy, consider this advice from George Cloutier, the founder and chief executive of American Management Services and author of Profits Aren't Everything, They're the Only Thing: «The concept that if you love your employees they'll perform is on the edge of insanity,» Cloutier told the New York Times.

The fact of the matter is, Paul nor any other Biblical writer had any concept of responsible, monogamous, loving gay relationships as we do today.

Letting go of the concept of God as immutable was helpful to me, even as I trust that God is unchanging in love and faithfulness to us.

As for beauty, love, justice, virtue, will, and reason, these are all just terms used to describe concepts, and all of them are subjective.

Most of us are familiar with the love languages concept for marriages by Dr. Chapman, but this book for children has been a huge help for the ways that I don't receive love in the same ways as my tinies.

Ranade agreed that «the Christian civilization which came to India from the West was the main instrument of renewal» of India which finds expression in the new love of municipal freedom and civil virtues, aptitude for mechanical skill and love of science and research, chivalrous respect of womanhood etc.; and it is interesting that his lecture on his new concept of «Indian Theism» (a redefinition of Visishtadvaita in the light of Protestant Christian thought) as the basis of national renewal of India was delivered in the chapel of the Wilson College Bombay.

Neither is it in keeping with our Christian concept of a loving Deity to speak of God as acting this way.

But we can say at least this: the essential meaning of the concept of the miraculous, as this has been used in traditional theology, is grounded in the keen awareness men have of the unexpected and unprecedented experiences and happenings, the novel and hence the unusually stimulating events or circumstances of life, through which men in every age have been aroused to faith in God and have been given a deepening conviction of his love and care.

When people compare God to an invisible dragon or unicorn, it's annoying (for those of us who see concepts of «God» as being like «Love» or «Art» rather than invisible beareded man), but it at least makes some cultural sense.

The concepts which still function as absolute are the strictly religious and experiential ones of love and goodness.

If Christianity is to show the relevance of its doctrine of love to contemporary man it must make clear that in sex as in science the Christian view of the world is not confined to first century concepts.

Accepting the biblical understanding of love as central to any human concept of the divine is at the heart of Williams» enterprise, directly challenging the Augustinian formulation as a corruption of this.23 Love is «spirit taking form in history.&ralove as central to any human concept of the divine is at the heart of Williams» enterprise, directly challenging the Augustinian formulation as a corruption of this.23 Love is «spirit taking form in history.&raLove is «spirit taking form in history.»

The major importance of Hartshorne's work in my view» is the way in which his dipolar panentheism indicates the possibility of a concept of God which allows believers to speak of him as an individual, personal reality and significantly to use active verbs of him — like love, create, know, respond — without denying anything that properly belongs to his ultimacy and worshipfulness and without falling into self - contradiction.

And yet, as Paul Tillich notes, it is not uncommon to find Christian essayists who develop concepts of «The Politics of God» or «The Kingdom of God» in such a way that they seek a political order in which «powerless love» overcomes «loveless power.»

As a group, Christians and others may come to understandings on love or compassion or certain universal concepts... but even they wouldn't say that the «god» they know is exactly as they describe him... in part because you can't have that kind of universality without also haveing the humility to know you only have partial comprehension in the face of an infinite, and ultimately unknowable, goAs a group, Christians and others may come to understandings on love or compassion or certain universal concepts... but even they wouldn't say that the «god» they know is exactly as they describe him... in part because you can't have that kind of universality without also haveing the humility to know you only have partial comprehension in the face of an infinite, and ultimately unknowable, goas they describe him... in part because you can't have that kind of universality without also haveing the humility to know you only have partial comprehension in the face of an infinite, and ultimately unknowable, god.

Thus, as we deal with the concept of justice, let us not suppose that it is of lesser relevance or importance for the Christian than the concept of love,

This is where we gain our knowledge of God as Creator and Ruler of the world; our concept of him as loving Judge and Redeemer of men; our belief that Jesus Christ is his Son and our Lord and Savior; and the idea that the Holy Spirit is our ever - present Guide and divine Companion.

When I first heard about the concept of your new safe space website, I was thrilled, not so much for myself to be honest as I love the uncensored environment of nakedpastor and have developed a rather tough skin over the years after numerous attempts at attending churches that billed themselves as safe spaces and eventually turned out to be anything but once you pulled the wrong thread and it all started to unravel.

Although his rather Platonic cosmology ends in a rather Aristotelian concept of God, this recapitulation is obviously not a mere repetition: «Whitehead, following out his own train of thought, has thus reconstructed for himself Aristotle's conception of God as the unmoved mover, initiating and directing the entire cosmic process through its love of Him.

The real essence of Hasidism is revealed not so much in its concepts as in the three central virtues which derive from these concepts: love, joy, and humility.

Thus the gospel was concentrated in the person of Jesus; the hope of the Kingdom receded and became eventually only another name for «heaven,» the other world, the state of bliss beyond death, or, as in Thomas Aquinas, a term for the divine theodicy in general — though in truth this interpretation really emphasized a fundamental element in the whole biblical conception, in Jesus» teaching as elsewhere — and thus an intellectual concept of the person of Jesus tended to become central for Christian doctrine, theology, and devotion, rather than the person of God, his sovereignty and his redemptive will, his wisdom and his love.

I would have loved to be able to give you my full analysis and conclusion on this matter, as the Bible does not give a clear singular definition of the concept of soul / spirit.

As a consequence Moody gained a new respect for Biblical preaching and for the concept of God as lovAs a consequence Moody gained a new respect for Biblical preaching and for the concept of God as lovas love.

Such a concept is opaque, for it does not cohere with any exercise of «freedom» as we know it on earth, nor with that inner sense of joy in obedience to God as «loved Person» which we sense when we obey the voice of conscience.

In the last few pages of the book he speaks frankly about the «serious crisis» suffered by concept of «Traditio», the «deep wound which the Church is experiencing after Vatican II», owing to the refashioning of the understanding of Revelation from the conceptual, propositional approach of Vatican I and scholastic theology to the notion of Revelation as experience and encounter, leading to «a displacement of the dynamic aspect of revelation to the detriment of the noetic», «a gap between truth and love» and a «strong subjectivism».

The programs taught me about (1) admitting I was beat, (2) coming to believe in something greater than myself (eventually a higher power)(many evolutions and concepts of HP, all of these at one time or another: nature, the 12 steps, creator, Love, spiritual principles)(Step 3) applying my low self worth and gigantic Ego to these spiritual principles (4) write down my liabilities and assets (5) share them with another and my higher power (6 & 7) ask for the liabilites to be removed and be patient with the process (8) Make a list of all that were harmed by me (9) make amends to such folks except whn to do so would injure them or myself (10) take a daily inventory of my day, checking for snafus, mean temperment, arrogance etc (11) meditation and prayer to communicate to my higher power and quiet reflection to listen for the Truth (12) after having a spiritual awakening as a result of working these steps, help others if they wish for help because now I am in the position to assist.

Jesus — so it is thought — completed the decisive modification in the concept of God from the personified power of nature, the power over what is, to the «representation of the ought - to - be as the power of love.»

And love, as a concept of relationship, was something that was strange to me.

I do understand the concept of the trinity, but let's be realistic... who made that up??? There is a lot of ignorance in this world, but if you can read the ten commandments — and they are very simple and straightforward — and know what they mean and convey then 1) the concept of the trinity goes out the window and 2) this entire debate about the building of the mosque goes oput the window as well because God instructed us «Love thy neighbor».

By failing to grasp the true significance of such concepts as history and love, Screwtape does not perceive the enrichment that time, in general, and Christianity, in particular, offer to persons.

Believers use the word «spirituality» for this feeling and attribute the concepts of beauty, love, nobility, altruism, etc as manifestations of the divine.

I lean towards the third view... but I admit it is the most difficult of the three views... Christ's priorities appear to be «love in motion» flowing in almost unpredictable directions as dictated by the greatest need: — He heals a slave rather than rebukes slavery; — He heals a man at a pool, then leads the man to belief, then says «cease from sinning»; — He heals many others and says «go and sin no more» to but a few; — He shares money with the poor but establishes no long - term aid; — He touches lepers; He converses with seeking Pharisees; He debates with other Pharisees; He lives with Samaritan outcasts for two days; — He acknowledges the five «marriages» of the Samaritan woman as «marriages»... and then remarks about her current co-habitation... but then moves to higher priorities; — He seems so very focused on internal holiness and not on external holiness; — He violates the Sabbath; He says He is Lord of the Sabbath; He even says that the Sabbath was created to assist man, rather than man created to serve the Sabbath... thus turning the entire concept of the Law into one of assistance rather than being chained to obedience; — He insists on impartiality in the way we bless others, even if we call them «evil» or «good».

The untruth comes when «traditional marriage» is offered up as a term that defines a religious concept of a God - blessed union of a young man and woman who fall in love, get married with no prior sexual experience, have children and remain together into old age.

The first is that the history of the Western concept of love has been influenced by the fact that St. Augustine worked out his interpretation of love in relation to the metaphysics of neo-platonism with its doctrine of God as being - itself, the absolute.

For these later thinkers the concept of jen, meaning love or humanity, took the place of sincerity in Chou's thought as describing the ideal harmony of inner process and outer connections.

In Centesimus Annus, he designates solidarity as «one of the fundamental principles of the Christian view of social and political organization,» tracing it back to Leo XIII's notion of civic friendship as the enduring bond that unites the often antagonistic relations of labor and capital in modern society, through Pius XI's concept of social charity and Paul VI's evocative phrase «civilization of love.»

He said, «Yes, the man did have some understanding of love, but it was incomplete as compared to the concept of Christian love presented in the sermon.»

Professor Williams's recent book entitled The Spirit and Forms of Love is a sustained application of the concepts of process - thought to the Christian understanding of love as the cosmic ground and the basic meaning of all existeLove is a sustained application of the concepts of process - thought to the Christian understanding of love as the cosmic ground and the basic meaning of all existelove as the cosmic ground and the basic meaning of all existence.

As a parent, I may contemplate and discuss birth, early childhood development, adolescence, the teen yrs, etc., but when I say,» I love my children», I'm not loving a doctrine of my children... it's beyond concepts....

Take, for instance, St Augustine's use of a human being's mental capacities as an analogy of the processions of the Divine Persons in the Trinity: just as the Son proceeds from the Father and the Holy Spirit from the Father and the Son, a concept in the human mind is conceived (or born) in the intellect and from this breaks forth a movement of love in the will.

The history of religion is the story of the purification of concepts of God, from barbaric notions to a picture of him as good, loving, and caring.

So besides feeling left out, some women also realize that the concept of God as male inevitably supports both the lower status of women and a society whose dominant value is power instead of love.

Doubtless to think of offense without thinking the offended man is not so impossible as to think of the music of the flute without thinking the flute - player; but after all even thought must admit that offense even more than love is an unreal concept which only becomes real when there is an individual who is offended.

Outside the Jewish faith, the concept of an annual ritual to remember a loved one's death can be as simple as reading a book or having a family meal.

The concept of a study of St Francis as the «knight of Christ» is a highly attractive one, combining as it does two of the most loved (and problematic) images of the high Middle Ages — chivalric culture and the wandering friar of Assisi.

In searching for a worthy response, Rollins says he is drawn to Christian mystics like Meister Ekhart, «for while they did not embrace total silence, they balked at the presumption of those who would seek to colonize the name «God» with concepts... By speaking with wounded words of their wounded Christ, these mystics helped to develop, not a distinct religious tradition, but rather a way of engaging with and understanding already existing religious traditions: seeing them as a loving response to God rather than a way of defining God.»

Could we even speak of concepts such as «love» without it being something freely given, and freely rejected?

Often these are termed «natural evil» and presented as a serious challenge to the concept of a loving God.