Sentences with phrase «life of agape»

But this does not resolve the tension in the life of agape.

Not exact matches

The doctrine that agape fulfils the human loves has a critical test in interpreting the sexual life, not because of the earthiness of sexual love, but because of its power to drive the spirit in seeming disregard of God or neighbour.

is there Christian insight into sexuality through a reflection on the work of agape in the sexual life with its frustrations, idolatries, and creative powers?

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.

The agape which redeems and reconciles does one of its greatest works in the infusing of the sexual life with the spirit of humility and charity.

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.

The question is whether this distorted or compromised the meaning of agape, and that question remains one of the central issues for Christian thought and life.

The entire passage reads, «In spite of the many kinds of love, which in Greek are designated as philia (friendship), eros (aspiration toward value), and epithymia (desire), in addition to agape, which is the creation of the Spirit, there is one point of identity in all these qualities of love, which justifies the translation of them all by «love»; and that identity is the «urge toward the reunion of the separated,» which is the inner dynamics of life.

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.

A personalistic philosophy of life does not offer us absolute knowledge;... we discover divine purpose in so far as our human purposes are ruled by the New Testament principles of logos and agape - reason and love.

Following Jesus means subverting every claim to truth, authority, and consolation that could interfere with a life of self - emptying agape.

I have already mentioned the proposal of the Freudian, Herbert Marcuse, for a panerotic philosophy of life in which eros, agape, and thanatos (death) will all be integrated in the one self - expression of the human spirit.

In this work Niebuhr maintained that the agape of the Cross in its sacrificial heedlessness and universalism is the only final adequate norm of human life.

When man encounters agape he is grateful for the goodness of life.

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

The relation of God's love (agape) to individual and collective life in terms of justice was close to the heart of Niebuhr's thought.

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.

This most certainly includes the forms of life in the Church, the community founded on agape.

The foreword of the present book includes a 1965 letter from Ramsey to Fletcher: «[T] he candid issue between us is whether agape is expressed in acts only or in rules also, which question is generally begged; or else the structures in which human beings live are attributed to other than uniquely Christian sources of understanding (natural law, etc.) while Christians go about pretending to live in a world without principles.

Those who offer a contextual Christian ethic in our own day seem to be so far in accord with the biblical view that justice is to be sought as the expression of the life of the covenant community as it undertakes in the spirit of agape to bring reconciliation among men.

It is in the new life that we begin to see clearly why we should not claim to possess agape, or that any particular act of ours conforms to it.

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.

An ethic of agape must incorporate the spirit revealed in such a statement, the integrity of group life within a universalistic and brotherly concern.

Thus the moral life receives from agape that which is essential to its integrity, the transcendant dimension in which the limits of our ethical justification can be confessed without our falling into nihilism and despair.

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.

Agape is the affirmation of life, the forgiveness of sin, the spirit in which the self can give itself away and yet be fulfilled.

We know every love, including agape as it is refracted in the dark mirror of life.

The paradox of agape expressed in Jesus» words that «He who saves his life will lose it, and he who loses his life for my sake and the gospels will find it» is explored both in the critics of Christian self - sacrifice, including Fromm, Camus and others, and in the more traditional understandings of agape including the monastics, Luther, Kierkegaard and others.

Expanding from a Jewish to a Gentile world the early church concluded that no legalism, Judaic or Gentile, was adequate to fulfill the gospel standard of agape, that the Kingdom of God was already present and yet to come, and that in living the gospel in this world with its political, economic and social challenges would require faithfulness and patience.

Then agape hovers above the human loves on another plane, and it will come as an utterly foreign element into the natural life of the self.

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.

He clarified the ethical demands of a God - centered life by applying obedient love or agape to all human situations, both personal and social, and insisted this included the earthly as well as the eternal, and required our best actions amid the relativities of the present world.

Much has been said in criticism of Luther's doctrine here, and there are many issues concerning the later development of the Christian ethic in relation to war and social justice; but our immediate concern is to understand Luther's faith that it is possible for the Christian to live the life of agape in the midst of the world's affairs and conflicts.

Without the Bible's eschatology, the God of the Bible can not be understood in terms of agape, the radical self - giving love of one who holds nothing back — not the life of his son, not the sharing of his own being.

In fact, as somebody has pointed out, Nygren's God of sheer agape, in the meaning he gives that word, is a moral reflection of the untouched, unmoved, self - sufficient deity as ens realissimum — note the neuter gender — which Christian theologians have tried to join with the living, loving, caring God of the Hebrew - Christian scriptures — and have failed.

For Niebuhr agape is a vision of life that is obligatory upon humanity for it reflects human possibilities under grace.

Christian society lives instead according to a spiritual reality that discloses the truth of God and the occasion of agape, «the bright love of brotherly service.»

Repertoire (Alphabetical order by director) Du levande (You, the Living, Roy Andersson, 2007) En kärlekshistoria (A Swedish Love Story, Roy Andersson, 1970) Sånger från andra våningen (Songs from the Second Floor, Roy Andersson, 2000) Les ordres (Michel Brault, 1974) Jagdszenen aus Niederbayern (Hunting Scenes from Bavaria, Peter Fleischman, 1969) La faille (Weak Spot, Peter Fleischman, 1975) Proverka na Dorogakh (Trial on the Road, Aleksei German, 1971) Moy drug Ivan Lapshin (My Friend Ivan Lapshin, Aleksei German, 1984) La Verifica Incerta (Alberto Grifi & Gianfranco Baruchello, 1965) Die linkshändige frau (The Left - Handed Woman, Peter Handke, 1978) Poison (Todd Haynes, 1990) Feng gui lai de ren (Boys from Fengkuei, Hou Hsiao - hsien, 1983) Jak zyc (How to Live, Marcel Lozinski, 1981) The savage eye (Ben Maddow / Sidney Meyers / Joseph Strick, 1960) Kundskabens træ (Tree of Knowledge, Nils Malmros, 1981) Drenge (Boys, Nils Malmros, 1977) Visita ou Memórias e Confissões (Visit or Memories and Confessions, Manoel de Oliveira, 1982/2015) De ofrivilliga (Involuntary, Ruben Östlund, 2008) Minotaur (Nicolás Pereda, 2015) La parmigiana (The Girl from Parma, Antonio Pietrangeli, 1963) Chroniques turcs (Turkish Shorts, Maurice Pialat, 1963) La gueule ouverte (Mouth Agape, Maurice Pialat, 1978) Passe ton bac d'abord (Graduate First, Maurice Pialat, 1978) La maison des bois (Maurice Pialat, 1971) Silvia Prieto (Martin Rejtman, 1999) Entrenamiento Elemental para Actores (Elementary Training for Actors, Martin Rejtman, 2009) Rapado (Martin Rejtman, 1992) Trás - os - Montes (Antonio Reis & Margarida Cordeiro, 1976) Os Verdes Anos (The Green Years, Paulo Rochas, 1963) Sagro Gra (Gianfranco Rosi, 2013) Carriage trade (Warren Sonbert, 1968) Nicht versöhnt oder Es hilft nur Gewalt wo Gewalt herrscht (Not Reconciled, Straub - Huillet, 1965) Idioterne (The Idiots, Lars von Trier, 1998) Im Lauf der Zeit (Kings of the Road, Wim Wenders, 1976) Die Angst des Tormanns beim Elfmeter (Goalie's Anxiety at the Penalty Kick, Wim Wenders, 1971) Summer in the City (Wim Wenders, 1970) Ich war neunzehn (I Was 19, Konrad Wolf, 1968) Ljudi (U Prolazu)(People (In Passing), Lordan Zafranović, 1967) Poslihe Podne (Puska)(Afternoon (The Gun), Lordan Zafranović, 1968) Crni film (Black Film, Želimir Žilnik, 1971)

Covering Agape, The Sanctity of Life, Animal Testing, Euthanasia and Abortion.

A number of rescue sites have stepped up to take in the tiny tail - waggers, including Agape, the Nashville Humane Association, New Leash on Life and Small Breed Rescue of East Tennessee (seen in the video below), who helped to house the final 10 Fidos with loving foster families as they wait for their forever homes.

The list of Tennessee area placement partners includes: New Leash on Life in Lebanon, TN; Goofy Foot Dog Rescue of Huntingdon, TN; Small Breed Rescue of East Tennessee of Knoxville; Agape Animal Rescue of Nashville; ALIVE Rescue of Memphis; and Nashville PITTIE.

This made for the kind of a riveting, mind - bending plays that left eyes wide and mouths agape during the game's eight - year life cycle, but it also made for combos that many players wouldn't bother learning.

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Gleick's 2007 congressional testimony and comments by settledscience can not hide the cruelty of government policies that left so many citizens hopeless, homelessness, unemployed, using food pantries or food stamps to get food, living in homeless shelters (Agape homes), getting funds for unemployment, welfare, social security, disability, living with parents, or attending college on borrowed government funds with no way to find a field of study that will assure employment after graduation.