Sentences with phrase «god as an act of love»

Not exact matches

And isn't the relationship with God, and each spiritual journey going to lead us in different directions — why do we need to judge others who profess Love of God, who profess love of their fellow man, yet seem to us to act unkindly to others, how can we judge them unless we talk to them and understand them as well as God dLove of God, who profess love of their fellow man, yet seem to us to act unkindly to others, how can we judge them unless we talk to them and understand them as well as God dlove of their fellow man, yet seem to us to act unkindly to others, how can we judge them unless we talk to them and understand them as well as God does.

The Bible is ALL about love and family, how we were created out of an act of love by God and are called to love Him and love each other as part of God's family.

God allows us to unite our suffering to his as an act of love.

However, just as religious beliefs have caused some serious problems for the world, I can cite you instance after instance of the love of God (or for love's sake) having driven men and women to incredibly kind acts for the betterment of mankind.

This paraphrase is, I know, a parody that is both unfair and unnuanced, but it serves well enough to make the point that to espouse as one's purpose the promotion of the knowledge and love of God is, in our time, an act that runs against both theological fashion and the spirit of the age.

The alternative would be that God created us as pre-programmed robots - a situation that would prevent both horrible tragedies and willful acts of kindness and love.

That was a very interesting read many comments caught my attention I've recently been diagnosed with Bipolar I have hallucinations and hear voices in my ear's when I hallucinate it's likes they are trying to get me thousands of them I can only describe them as dark shadows and they are trying to get me just as they are about to get me a brilliant white light surrounds me and there's three entities humanly shaped but like this brilliant white light they are also glowing this brilliant whiteness I can't understand what they are saying the only way I can explain it is emotions comfort joy love is what I feel emanating from these entities the voices I hear aren't evil telling me to do bad things to people when I get put into a mode of fear I live in a rough area of Scotland and everytime I've got into a fight something possesses me I know this for a fact as I can't control myself I'm an observer watching my family / Friends say I change they say my eyes change and I look evil I personally do think possibly through my own personal experience I» am possessed as I act out of character I've lost interest in many things I've recently I decided it's time for change I've lost my faith I've been trying to connect with God and feel his love which I used to feel the presence of the holy spirit everytime I try connect I get a feeling of abandonment I just think if I am possessed could these entities stop me connecting with «God» I can say from my heart of hearts «JESUS CHRIST HAS COME IN THE FLESH» I think it's more to do with the persons own personal fears which I have noticed my fears have changed if I had to be truthfully with myself I fear God which I know I'm not supposed to just I can't explain it I guess if you ever need a test subject I'm up for the challenge like I said I'm on journey to find myself and my travels have brought me hear I'm going to hang around for a wee while there's lots of good information to be plundered loll

But as I studied God's letter for myself and began to discipline myself in reading, even before my age was marked with double digits, I found time and time again that this was true; the Bible was constantly reminding me of God's love for me in the words that He said about me and in the great acts of love He displayed.

Yes, when we begin to see the crucifixion of Jesus as a supreme act of love and revelation, rather than a punishment from God, this has a domino effect on everything else we think about God and Scripture and ourselves.

Only by loving our enemies and praying for them do we act as children of God.

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

He then utilized terminology that for decades informed the basic stance of process theology on the nature of true power, though, as we shall see, that is open to challenge: God «persuades the world by an act of suffering with the kind of power which leaves its object free to respond in humility and love.»

As God the Son He acts within the communion of the Blessed Trinity Itself, and the Father loves us unto perfection again for the sake of His beloved Son.

There would be certain consequences that come with the act of procreation, namely, a deeper union between the couple: «spiritual and sacramental love, joy of possession, and the fulfilment of human, complementary vocation in one flesh, all taken up to God», [5] as well as a natural organic pleasure such as accompanies the proper functioning of other humanacts (like eating and drinking).

Holloway considers this point quite directly and says that before the Fall, a couple would have had sexual intercourse as «an act of religion [by its reference to God] as well as an act of love [by its desire to share in God's creative work]».

Bedtime prayer with its commitment to God of one's total self and one's loved ones is good religion, and ought to be engaged in as an act of religious faith.

For otherwise the Church would have acted against its duty and capacity in a way and to an extent which the theologian can not ascribe to a Church which as a whole is indefectible in the love of God and not only in its truth.

I believe sexuality is a gift and a grace that is given to us by God, and it can produce some of the most radically beautiful and loving acts as well as some of the most horrible and hateful.

To sum up, great as the structure of the interpretation of love is in St. Augustine, it exposes a discrepancy between the reality of the loving and acting God and the metaphysical vision of perfect completion and impassibility.

Love then, between a man and a woman, is a mimetic phenomenon in that it reflects God's reconciliation to man and nature; «For love does not exist where two beings are in need of each other but where each could exist independently, such as in the case with God who is already in and of Himself - suapte natura - the being God (der Seyende): here then each could be for itself without considering it an act of privation to be for itself, even though it will not want to...&raLove then, between a man and a woman, is a mimetic phenomenon in that it reflects God's reconciliation to man and nature; «For love does not exist where two beings are in need of each other but where each could exist independently, such as in the case with God who is already in and of Himself - suapte natura - the being God (der Seyende): here then each could be for itself without considering it an act of privation to be for itself, even though it will not want to...&ralove does not exist where two beings are in need of each other but where each could exist independently, such as in the case with God who is already in and of Himself - suapte natura - the being God (der Seyende): here then each could be for itself without considering it an act of privation to be for itself, even though it will not want to...»

It is the experiential insight that gives succor to man's deformed yearning (sehnsucht) for perfection in life, and it reveals to us that «God can not be contained within reason, because what he does goes beyond reason,» therefore the initial anticipation of the revelatory act / reality is signaled by the existential realization that God's «unnecessitated» love for us as created being, both corporately and individually, makes transparent «God's gift of Himself.»

As Hartshorne writes in Man's Vision of God: «Being ethical means acting from love; but love means realization in oneself of the desires and experiences of others, so that one who loves can in so far inflict suffering only by undergoing this suffering himself; willingly and fully» (MVG 31).

Of course, if we do end up giving something to God out of love and thanks to God for what He has given us, God is fine with accepting it, not because He needs or wants it, but because He recognizes such offerings as the acts of worship that they arOf course, if we do end up giving something to God out of love and thanks to God for what He has given us, God is fine with accepting it, not because He needs or wants it, but because He recognizes such offerings as the acts of worship that they arof love and thanks to God for what He has given us, God is fine with accepting it, not because He needs or wants it, but because He recognizes such offerings as the acts of worship that they arof worship that they are.

Hi my name is Lindsey and I'm recovering heroin addict and my mother is a very devoted rightous Christian her favorite saying is I am the head and not the tail meaning she is the head is far better than me and I am the tail and because the way Christians have treated me recently through my struggle I have felt that I should convert to Hinduism when I brought this up to my mother she told me I will go to hell because Jesus is the only God which I do believe to an extent but I also believe in having peace within your own life and treating others equally fairly with love respect and dignity which my mother and my sister do not do the act as though they are better than anyone they do not sin they do not make mistakes and they are perfect in every way another one of her favorite sayings I'm not perfect but I'm going to try to be BC Jesus loves me that much.

But if we understand God's «glory» as precisely the divine Love - in - act, with its rejoicing in the joys and its sorrowing with the sadness of God's human children — indeed the glory which is nothing other than the divine generosity, gracious welcome, and unfailing faithfulness in mercy and forgiveness, then the phrase is rich in meaning.

To think of God as Love - in - act is to say that those who are «in the divine image» are also intended by that God to be themselves lovers - in - action.

Each of us is an «unfulfilled capacity,» made with and for a purpose — or, as our process conceptuality requires us to put it, «being made...» The Christian would say that we are thus being made toward the image of God, to reflect, and personally (and socially) act for, the divine Love; and the deepest intentionality in us is in the direction of finding genuine fulfillment in fellowship with God.

The Mishnah interprets the command «Thou shalt love the Lord thy God with all thy heart» as loving God with both the «good» and the «evil» impulses; this means loving Him with and through the act of decision, so that the ardour of passion is transformed and enters with its whole power into the single deed.

God had given each of us free will, the will to love him by being a loving unselfish person or shunning God by being selfish and acting as if you are God.

One may understand the personality of God as His act — it is, indeed, even permissible for the believer to believe that God became a person for love of him, because in our human mode of existence the only reciprocal relation with us that exists is a personal one.

He received the Kingdom and transformed it to mean the reign of God as «the organized fellowship of humanity acting under the impulse of love.»

Join Micah Challenge along with John Mark McMillan and other Christian artists as we seek to take care of God's creation as an act of worship and as an act of compassion for the love of our brothers and sisters around the world and for the love of our creator.

What Matthew Arnold styled «the best that has been thought and said» in the past has its contribution to make to the preacher, if he or she is not to appear superficial or easy - going in presentation of the «good news» of God's love - in - act as it meets human sensibility at its most profound.

We can not phrase it as they did; but we can see that what they were talking about was the utter reliability of God, His faithfulness to His purpose, His inexhaustibility, His never ceasing to be and to act in accordance with His undeviating purpose of love.

In this context, the appeal to the Kerygma becomes an appeal to the act of faith as being a knowledge of the universal love of God, concerning which a process metaphysics may provide analogical knowledge obout.

It's no good simply telling them to love Jesus, we must tell them about the Jesus they can love as an experience and effectively to directly engage the minds of the young with authentic truth, explained in a lively and jargon free manner, with a sense of joy and shared friendship in God is an act of love and it is received as such.

Neville i mentioned those people only because the discussion was talking about dominionism the combination of the church and state as a governing rule all those people were government leaders all of them suffered in there own way.Its was the suffering that prepared them for the roles that they were to play and there faith in God was what helped them get through.We are made stronger in our weakness no matter how important or unimportant we may appear to others.I guess it is easy to fall into the lie about political involvement that its hard to make change but some people have had a huge impact.Really it is God who deserves the praise he is the one that creats the opportunitys to make impact on the world as in our strength we can do nothing.In hebrews the great men and woman of faith there are those that seemed unimportant to the world and many suffered for there faith Our Lord knows everyone by name and every small act of faith we do he remembers because we do it out of our love for him that is what the christian walk is about living for Jesus and sharing that love with others.brentnz.

God acts upon the human spirit as its connatural environment and prompts an ever greater knowledge and love of himself, thus confirming the bonds of personal relationships between God and man and between man and his neighbour.

He concludes that neither our reason nor our faith in a loving God can allow us to conceive of God as acting in such a capricious way.

Kaiser understands God's wrath as an act of love against sin which hurts those He loves.

Yet, as Bishop Spong points out, if it was a gay male who taught the Christian church what the love of God means, who defined grace for all people; and who, tortured and rejected as he must have felt, came to understand what resurrection means as God's vindicating act, then in a sense we do owe him a debt of gratitude.

The hurts of the people in Garden Grove may not be as sophisticated as the hurts of the Berkeleyites, but Schuller claims that any church will grow if it understands the needs of the community in which it is planted and acts realistically «to heal human hearts and fill human needs» through the power of God's love in Christ.

But if a man believes in the omnipotent, omniscient and loving God his life will be destiny in an even deeper sense: for it is wholly borne by the power of God without which nothing, not even man's own free act, can exist; his life as a whole and in all its details is always lived before the omniscient God of love.

We must do what we can in response to the love of God, yet as those who know that the world in which we act will be, until the end of time, in opposition to that love.

Despite its dispersal and extension in space and time freedom as act is the final commitment of the spiritual subject, event of eternity in time before God, acceptance or rejection of him who is incomprehensible love.

Divine suffering is now interpretable as «Sophia - God's act of love freely overflowing in compassion.»

But here it is important to recognize that a corollary of this conception of God as «sheer Love,» and as always acting lovingly, is that the creation has its freedom, its causative capacity, and its necessary accountability for what occurs in that freedom.

The orientation shifts subtly when the focus is on divine love; the question now becomes «whether love exists in God,» 27 not at all whether love itself characterizes the being of God as surely as act and will and power do.

The acts of the earthly Jesus, for all their remembered beauty, were recognized as but the casual and partial manifestations of a love which only one supreme act had been able fully to express: He who had shared the nature and the name of God had for man's sake denied himself in a sense in which only God could: he had emptied himself, becoming a common man, and as a man had suffered both life and death, even the death of the cross...

Hence love is naturally the first act of will and appetite; for which reason all the other appetitive movements presuppose love as their root and origin... in whomsoever there is will and appetite, there must also be love... Now is has been shown that will is in God.