Sentences with phrase «god of love between»

It would be nice if that God were a personal Christian god of love between you and me that could transcend generations, but which could share wisdom from the past to the present.

Not exact matches

«Unfortunately, (Catholic) priests are forced to choose between something that is very good - like your love for God and the church - and something that is also very good - which is the love of your partner, your wife,» he said.

Finally, read the commentary of the Apostle John on the discussion between Jesus and Niccodemus, «For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should never perrish, but have eternal life,» and then you will see and understand what God's love looks like.

You do not need a god to understand love... just look in a young child's eyes when listen to their mother or father.or consider the intense feelings of closeness and harmony between two people in love... young or old.

God exists and the love that can be between friends and family is because of God.

The letter is titled «A Common Word Between Us and You» and calls for theological and doctrinal dialogue based on the dual commandment of love for God and neighbor.

I may be mistaken, but it seems in his letter that Cardinal Kasper is denying that in the book he said mercy is essential to God, but rather that it is only «the mirror» of God's love among the Trinity, that the love between the Father and the Son from which proceeds the Holy Spirit has a counterpart in God's merciful love for creation.

If they grow up in a family in which there is a huge disconnect between the way mum and dad act at church and the way mum and dad act at home, we can not expect that our kids will love God or want to be part of a church.

The book of Hebrews affirms the connection between God's presence and our contentment and says, «Keep your lives free from the love of money and be content with what you have, because God has said, «Never will I leave you; never will I forsake you.

Holloway and John Paul II on Priestly Loving It is interesting to see the similarities between Fr Holloway and the Servant of God John Paul II in speaking about the vocation of the priest to make present in his soul and in his flesh the loving of CLoving It is interesting to see the similarities between Fr Holloway and the Servant of God John Paul II in speaking about the vocation of the priest to make present in his soul and in his flesh the loving of Cloving of Christ.

It's important for us not to say, «Look here, the West has Jeffersonian values about the rights of women, values we'd like to see you adopt,» but to argue instead from the Qur «an itself, citing verses like the one stating that God has ordained love and tenderness between the male and female in marriage, or that no man has two hearts in one bosom.

The continuous and unembarrassed interchange of love and thought between God and the soul of the redeemed man is the throbbing heart of New Testament religion.

In a line that John Paul never tired in quoting, we read that there is «certain similarity between the union of the divine persons and union of God's children in truth and love.

The most rapturous love between a man and woman is only a hint of God's love for us (Rom.

But in the midst of those challenges, they have something to teach Christians and the world at large: a way of being Christian that requires us to rethink some of the disconnects between our love of God and our love of justice, or our ability to talk about personal spirituality without also talking about social transformation.

For me, my God, all joy and all achievement, the very purpose of my being and all my love of life, all depend on this one basic vision of the union between yourself and the universe.

If the entire universe is expressive of God's very being — the incarnation, if you will — do we not have the beginnings of an imaginative picture of the relationship between God and the world peculiarly appropriate as a context for interpreting the salvific love of God for our time?

Perhaps we might even surmise that if he is leprous, if there is this contradiction between his political power and his hidden distress, it is because God was waiting for him and planned through his mediation to penetrate the sphere of politics with the testimony to his love and also the presence of his truth.

Even so, Marcion clearly tried to lift up a God of sublime benevolence for the alternative church he founded, but he was able to do so only by sacrificing the essential unity between love (his Supreme God) and power (his unloving Creator God).28

The authenticity of the Sunnah is proved by the Qur» an, for it orders that the Prophet should be obeyed and it made obedience to him a form of obedience to God and a recognition of His love, «But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission» (Surah IV, 65).

There are no conflicts between the reconciling love of God and the justice of God.

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).

In the treatment of the relation between justice and love, in which «God turns against himself,» there is something of the «paradoxical» way in which God exercises his sovereignty.

In contemplation, the soul is aware of a cloud of unknowing between itself and God, which can only be penetrated by «a sharp dart of love».

The marriage covenant between two spouses is the living image of this faithful love of God.

In The Crucified God (originally, 1972), an intentionally provocative title, Moltmann saw clearly that traditional Christian thought tried to resolve the tension between God's love and God's self - contained immutability by championing the Stoic elevation of apatheia as a way of characterizing a divine love that is no in way affected by the recipient of that love.

The fidelity, the indissolubility, of the marriage bond between two spouses is precisely that earthly reality which most powerfully points us towards God's faithful love.

The similarities between these two followers of God are striking, especially their adherence to the path of Love in the midst of darkness and rejection.

Regarding the relationship between love and power, Hartshorne began by stating that «the real trouble is not in attributing too much power to God, but in an oversimple or too mechanical conception of the nature of power in general.»

The real sense of election is God's loving communion between himself and his son.

I love the story of the relationship between God and David.

In Winthrop, then, there is a great tension between the situation of fallen men, whose disobedience to God rends them also from each other so that they love themselves alone, and the truly Christian community where all are one body in mutual love and concern.

More important, God does not finally require that men choose between the love of your own and godliness.

Love is the will to that communion between God and man and between every man and his neighbour which has its ontological ground expressed in the Trinitarian symbol of the love of the Father for His Love is the will to that communion between God and man and between every man and his neighbour which has its ontological ground expressed in the Trinitarian symbol of the love of the Father for His love of the Father for His Son.

Though it took a horrible episode to demonstrate this fact, harmonization is possible between a reverence for God (who loves righteousness) and the love of one's family or nation, rightly understood.

The discrepancy between the orthodox teaching of an eternity of punishment for those predestined to damnation and the belief in God's love is one of the too rarely examined problems in traditional Christian doctrine.

The real difficulty is Augustine's equating of God's perfection with immutability which introduces this unnatural discrepancy between love of God and love of the neighbour.

But that's OK because we are beloved by God not because of our religious beliefs; but because unconditional love between the Three Persons of the Holy Trinity and for their creation is the very Nature of God.

One of these difficulties comes from his conviction that there is a very sharp contradiction between the despotic deity who as he thinks is dominant in the Old Testament literature and the picture of a loving God taught and revealed by Jesus.

Also, I think it reinforces the notion that one must choose between believing in evolution and believing in a loving, personal God - a common myth on both sides of the creation / evolution debate.What do you think?

For this reason we can not use the gospel and our theology as defensive weapons in the fight between the religious and the non-religious; rather they are to be used, without prejudice, to discuss with the non-religious the phenomenon and problems of religion and the everlasting love of God.

«5 This polarity between man's freedom and God's transcendence also appears in Gabriel Vahanian's reflection on Macleish's theme J.B., viz., that a God of justice has nothing to do with life because life is moved by love: Why try to prove God, if all that man needs is to be himself?

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.

God creates a realm of rational freedom that allows for a union between Creator and creature that is properly analogous to the Trinity's eternal union of love; or, stated otherwise, God creates his own image in his creatures, with all that that may entail.

It is not clear what a relationship based on absolute otherness or separation would mean especially in the relationship between God and the believer, which many describe as a relationship of love, worship and intimacy.

That plays right into the hands of those Christian anti-Semites — who, thank God, have become fewer and fewer of late — who make insidious comparisons between a «loving» Christianity and a «cruel» Judaism.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

The one difference between the son of God, as in Jesus, is that he loves us in spite of any evil or any sin we might do.

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...»

And her comparison between loving Christ and loving eating could not be more evangelical: you stop loving Christ if you make him into an idol so that he is no longer the God exposed in the flesh, born of poor and displaced parents, in a stable amid animals, dung and flies, who hung helpless on a cross and who promised to be among the hungry, the sick, the little ones of all ages, in every street child.