Sentences with phrase «human experience of love»

It is simply to ask what kinds of structures we find present in the human experience of love.

In chapter six Williams examines the metaphysical structures revealed in the human experience of love.

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.

Not exact matches

We're just open to experiencing the love, loss, pain, laughter and joy — the emotional truths of being human.

Hatred is what they certainly project, not love for the embryos, which is a piece of nonsense no one could experience, but hatred, a virulent hatred for an unnamed object... Their hatred is directed against human beings as such, against the mind, against reason, against ambition, against success, against love, against any value that brings happiness to human life.

By caritas, the Pope means a distinctive form of the love that humans experience — not eros, nor amor, nor affection, nor commitment in choice (dilectio), nor friendship, nor all those other forms of love that humans know and cherish, each in its own way.

Still, I can't help voicing that religion here seems to be stealing a perfectly normal, biological, and secular part of the human experience with the silly assertion that «God = Love».

The latter is a subtle, supremist dogmatic domineering movement dressed in religious garb while the amazing former is the recognition and practice of Spirit, Love, heavenliness, harmony, Principle, human rights and the positive healing reform of finite human nature and its suffering experience by establishing the fact that «now are we the sons of God.»

The article is informative in letting people that suffering is part of the human experience, just like joy, love, etc..

The great tragedy in human life is that after experiencing the great love and mercies of God we become indifferent to God.

For it is not in rational explanations about God — explanations that fit our systems of knowledge and our human categories of experience — that we learn who God is and how to love God; it is in the response, «I am the Lord's servant.»

But sometimes we earthlings can not get much further in our thinking about such things as love, fidelity, commitment and caring than to summon forth the image of some mama somewhere who will always be for us the concrete human experience of such divine ideas.

We all love a good story because of the basic narrative quality of human experience 22a.

They are arranged so that they complement each other in their discussion of what is now called The Lure of Divine Love: Human Experience and Christian Faith in a Process Perspective.

Sexuality is not love, and much sexual experience may be independent of that mutual affection, commitment, and union of two personal histories which we call human love.

Dating upward proposes that to fully engage in the exchange of love with another human being, you must first experience it within the context of a relationship with God.

It is demonstrably true that when men begin to love their neighbors as themselves, to experience and to express compassion for those in all kinds of human need, they become spiritually alive.

... [E] verything about human experience suggests that love is better than hate for the purposes of living happily in this world.

In the Bible sin is not a deed; it is a description of human life separated from the love of God and experiencing the reality of lack of love, inadequacy, and insecurity, and seeking to create the missing ingredients ourselves and always at someone else's expense.

This is a very healthy corrective to a great deal that has unquestionably disfigured the history of institutional Christianity; for instance, the sometimes subtle but persistent belittling of the richest and most profound of human experiences, as if the joys of human love were somehow suspect, and not among the most sheerly precious experiences that life has to offer.

If we disconnect the experience of sexual pleasure from the moment of giving ourselves for another, to another in love, we fundamentally distort the meaning of the human body in its sexual dimension.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

Of course, just as human love is far transcendent of the attraction of quanta to one another; so God's love is far transcendent of anything we can actually experience as lovOf course, just as human love is far transcendent of the attraction of quanta to one another; so God's love is far transcendent of anything we can actually experience as lovof the attraction of quanta to one another; so God's love is far transcendent of anything we can actually experience as lovof quanta to one another; so God's love is far transcendent of anything we can actually experience as lovof anything we can actually experience as love.

The story could be heard and understood by anyone who had experienced the depth of love in a family with its dilemmas and decisions, and Jesus uses it as a lesson about God which is reflected in the human situation.

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.»

This is why all the terrible things I have experienced in the name of love, God and the church are not simply written off as little slips or slights in human error, but significant manifestations of a deeper malevolence that need brutally honest detection and committed treatment.

I experience that same awe when I see people of different beliefs coming together across lines of religious difference to recognize that we are all human — that we all love and hurt.

On the other hand, without the dramatic and poetic expression of the reversal in God's love play, when Krishna is conquered by Radha and the divine bows to the human, the full reality that the devotee experiences would not be expressed.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.

He responded by relating the parable of the Good Samaritan, one of my personal favorites... bear traps are hidden, and often unseen till bear or human are caught in them... the traps are deliberately placed, they don't just suddenly appear... the answer to the question was the man who had compassion on the man taken by robbers... he was a social and spiritual outcast who had compassion on someone who in normal circumstances would have hated his guts... because his doctrine and «lifestyle» were not acceptable to the religious establishment... I have had life experiences that bear this out, experiencing love and compassion from people whom today's religious establishment demonizes and looks down upon... any reading of the Good Samaritan story should be followed up by a reading of 1 Corinthians 13....

The fact is that Abelard was trying to say, with his own passionate awareness of what love can mean in human experience, that in Jesus, God gave us not so much an example of what we should be like but — and this is the big point in his teaching — a vivid and compelling demonstration in a concrete event in history that God does love humanity and will go to any lengths to win from them their glad and committed response.

Our calling is to invite all to turn from gods which are even less than human, and from idols like power, profit, property, creed, class, caste, language, race, success, technocratic progress, managerial efficiency and the ego, and thus experience the fulfilling realization of God's Reign which consists in justice, freedom and fellowship, tender love, universal compassion and equitable sharing of resources.

To have experienced and understood, in order to teach others to experience and understand, that all human enrichment is but dross except inasmuch as it becomes the most precious and incorruptible of all things by adding itself to an immortal centre of love: such is the supreme knowledge and the ultimate lesson to be imparted by the Christian educator.

Its experience of the extent to which human brutality can go, of the fury that can be unleashed when the human animal is attacked, its acceptance in wry cynicism of the venality of great and small; its acceptance, too, of a psychological analysis that tends to show how slight the power of reason, how great the strength of obscure passions; how corrupting of children the possible love of mothers and the wrath of fathers; its portrayal of men and mankind in bitterly disillusioned novels and in shuddering chronicles of man's inhumanity to man — in all this the 20th century has perhaps gone beyond anything that Edwards said in dispraise of men, individually and in the collective.

Once accept the disclosure of God in Christ (and in all that is Christ - like in human experience, for we ought not to be exclusively christo - centric in the narrower sense); once take that disclosure with utmost seriousness — and then God as «pure unbounded love» becomes central in our thinking.

There has always been in the world a vast amount of human suffering, and to love one's fellowmen means that this suffering must constantly be a part of one's own experience.

We lose a friend and suffer the loneliness of grief, not at all dissimilar to the experience of grief in losing a human loved one.

What we are saying is that our experience of discovering love mediated through the human experience of forgiveness and renewal is a condition of our participation in the ultimate mystery of God and his grace.

However, spiritual matters, which are not subject to empirical testing (there is no way to physically measure love) should be tested in the crucible of human experience and present statistical evidence by consensual (that is consensus, not consent) validation before being granted the status of a universal principle or dogma.

Those who do test their faith in the crucible of human experience do become certain that the witness of the Scriptures, rightly interpreted, is true and the God that Jesus proclaims as Loving Father, not the Cosmic Bully proclaimed by the Pharisees, is the True God.

And finally, it's the tendency of modern and liberal thinkers to be weak on personal love, on those human experiences that can't be reduced to contract and consent but which make life worth living.

But at another level, the story hints at a possibility in love somewhat brighter than the actual human (particularly the parental) experience of it.

With that said, I think they do want the general belief in God, a general sense that goodness orders the universe, that love and peace and joy are all good things, that human rights actually matter, and that we can experience some sort of mystical communion with God / the universe / whatever through spirituality.

In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us -LSB-...] In all knowledge and in every act of love the human soul experiences something «over and above», which seems very much like a gift that we receive, or a height to which we are raised.»

They recovered the classical experience of reason as the potential infinity of human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is existence» and that Cod's omnipotence — Aquinas wrote very little about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5

Although theologians may have claimed that crucifixion scenes exhibited the extremity of God's love for humans, it was scenes of the child suckling at the breast that spoke to people on the basis of their earliest experience.

But the uniquely creative element in Christian experience is just the overflow of new life and power which come from the depths of that experience in which our human despair is met by the suffering love of God in all its majesty, humility, and holiness.

The fall of Adam and Eve, the covenants with Israel and its deliverance from bondage, its falling away and punishment through new sufferings, the speaking of the divine word through the prophets, the birth of Christ in human flesh, the life and death of Jesus, the experience of the resurrection, and the history of the Church, the expectation of the final events and the established reign of God in love and peace — all this is the Biblical understanding of what God has done, is doing, and will continue to do for the judgment and redemption of the world.

Human experience gives abundant evidence that unless virtues are finally transmuted by the spirit of love they may become deadly in the service of ruthless and ignoble desires.

For if this possibility is excluded on a priori grounds, the experience must be interpreted another way: as an unwarranted enthusiasm, as the presence of human love in community, as the activity of God mediated through the community's memory of Jesus, or what have you.