Sentences with phrase «love in any human understanding»

To maintain that the essential qualities of love are merely anthropomorphic ways of speaking about God questions whether God's love is truly love in any human understanding of the word.

Not exact matches

This is the extreme call of faith ~ that despite ALL appearances we CHOOSE to believe in a God that loves us and provides for all his creation regardless of what that does or does not look like to our human understanding.

Humans will be honest and humble enough to say «we just do nt know if there ever was, or is a «god» out there», and we will progress to levels of love, progress, and understanding never seen before in the history of mankind!

Even without feeling loved or properly touched in childhood years, the human spirit understands the corruptness of it and seeks to heal itself in future years.

I suffered a terrible car accident... during 3 weeks I almost died «many times»... Now I can read a beautiful article like this one and agree with it... Believe me... no matter your faith, your fortune or whatever you may be involved with... on the face of death if you are human you will only care about your loved ones... you will remember about the moments you were happy together and dream they happen again... you will remember your childhood like you were 7 again... you will ask forgiveness and try to show your love, no matter how hard you are... In the face of death we realize that nothing more then our family matters... For the professor, once his life of arrogance reaches an end, he will then understand what is the meaning of family...

He wants me to do these things with a miniscule human mind that is supposed to ignore the fact that he hasn't visited Earth in over 2000 years to show his love and understanding.

Then you might understand that Christian god as described in the bible is not loving, doesn't give a hoot about human suffering, and in fact does not exist.

We owe it to ourselves to find that God who loves us so much, and He taught us how to love others as ourselves, to feed them when they are hungry, to be for them when they need our help, et... As we discover the human spirit, we would in turn understand God's love for us.

What we know in Jesus Christ is that God loves us in a way which is reflected in, but transcends, our human understanding.

In this kind of theodicy Gethesemane, the cross, and the resurrection are important foci for understanding the depths of God's love, who, in creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iIn this kind of theodicy Gethesemane, the cross, and the resurrection are important foci for understanding the depths of God's love, who, in creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin the evil that its human creatures inflict upon it.

As early as 1932, Bonhoeffer insisted that human freedom be understood in strictly social terms as man's freedom for others.16 According to Bonhoeffer, freedom functions as a middle term between transcendence and acts of love.

(Liberal religion refers to open and ongoing revelation, interconnected relationship grounded in love and never coercion, an understanding of our responsibility to assist the arc of the moral universe in bending toward justice, and our understanding that there are resources both human and divine that make it possible for us to do so.

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.»

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.

The Church is the community of truth and love, and it is the same as in any other loving community of finite human beings: we must always love and accept one another also as men who are strangers to each other and who do not quite understand one another.

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.

That insight had such significance for John Paul that he would return to it fourteen years later in Fides et Ratio, writing that the chief purpose of theology «is seen to be the understanding of God's kenosis, a grand and mysterious truth for the human mind, which finds it inconceivable that suffering and death can express a love which gives itself and seeks nothing in return.»

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.

That insight is nothing other than the understanding that while in one sense God is indeed unalterable in his faithfulness, his love, and his welcome to his human children, in another sense the opportunities offered to him to express just such an attitude depend to a very considerable degree upon the way in which what has taken place in the world provides for God precisely such an opening on the human side; and it is used by him to deepen his relationship and thereby enrich both himself and the life of those children.

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.

Well understood this sacrament is an exceptional means for believers to advance in holiness and to help build the human community in love and sharing.

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.

Through Christian education the fellowship of believers (the church) seeks to help persons become aware of God's seeking love as shown especially in Jesus Christ and to respond in faith and love to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all relations in human society; and abide in the Christian hope.

If we rightly understand the point of God's action in the human existence of Jesus Christ and all that his existence implies, then we must say that the Church is the community in which God's active love is both disclosed and released into the world.

Is Christian love to be understood as identical with a universal human phenomenon that is in turn continuous with the affection animals show for one another and for men?

In fact virtue makes them only more human, more loving, and more understanding.

But just as certainly, to think of people as worthless in the eyes of God is directly to contradict the insights of the great prophets, the teaching that «God so loved the world», and Jesus» understanding of the great worth of each and every human being.

I understand grief, I understand fear, I understand love, I understand justice, I understand the yearning for freedom, I understand courage, I understand the human spirit, and I see those beautiful and tragic truths in your people.

I must say your blog is a breath of fresh air in how you've understood the human condition and have treasured love to all while honestly searching for truth.

-- Last but not least, as members of the human species, our universal responsibility is to encourage comprehension and appreciation for the excellence of the human spirit in all its manifestations; and for inspiring awe and wonder for a cosmos that brought forth life and consciousness and holds out the possibility of its continued evolution toward higher levels of insight, understanding, love, and compassion.

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

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.

The religious understanding of the conflict between good and evil, the fact of the stubborn resistance of the human heart to the love of God and its demands, the vision of the divine strategy of sacrificial love in the life and death of Jesus as the climax of history, all this is foreign to most of the philosophies of progress, but it was the heart of the great expressions of Christian liberalism.

The love of God is the only total integration of human existence, and we have understood its dignity and all - embracing great - ness only if we sense that it must be the content of the moment of temporal eternity (zeitliche Ewigkeit) and thus also the content of that eternity which is born from it in the presence of God himself.

How in this case man can be said to be free is one of the paradoxes which Niebuhr holds defies rational understanding.11 But if we accept the paradox, while we may say there is an ideal possibility that we could assert our human will to power in history without sinning and thus bring in the Kingdom of love, this is no actual possibility.

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.

For the mystery of love has become incarnate and wishes to be understood in and through human concepts.

So, in your understanding, if an entity (Ie God) is loving, then that means (in your opinion) that it's impossible that they would ever, under any circumstances, kill a human?

``... (human) souls are depicted in the Holy Qur» an as having three main faculties: the mind or the intelligence, which is made for comprehending the truth; the will which is made for freedom of choice, and sentiment which is made for loving the good and the beautiful... God orders people to fear him as much as possible, to listen (and thus understand the truth); to obey (and thus to will the good) and to spend (and thus to exercise love and virtue).»

But as men became more and more aware of moral principles and as their thinking was «rationalized», the way in which the sacred was understood, the way in which men came to interpret the more - than - human, was in terms of love and of «persuasion» (as Whitehead put it), although it never lost the awesome quality which evoked from them worship and adoration.

With their understanding of the divine - human nature of Jesus Christ and of the ubiquity of Christ in all compassionate and needy companions, Christians are led to see that as the neighbor can not exist or be known or be valued without the existence, knowledge and love of God, so also God does not exist as God - for - us or become known or loved as God except in his and our relation to the neighbor.

Like Plato, and in contrast to philosophers who exalt pure intellect, the Bishop of Hippo understood the eros of the mind» the role that love, desire, and «yearning» play in the process of human knowing.

Human sexual desire exceeds, radically, interest in and concern for the reproductive, as is evident from the Christian understanding of it as participatory in Christ's love for the Church, and as is also evident from any superficial study of its phenomenology.

That God's love, manifest in diverse ways throughout the duration of the universe, might come to a full and unsurpassable self - expression in an individual human being who lived and died in the Middle East almost two thousand years ago does not seem incongruous with what we now understand about the nature of an evolving universe, especially if we regard religion as a phenomenon emergent from the universe rather than just something done on the earth by cosmically homeless human subjects.

I thought of these new Catholics, and their motivations for entering the Church, when reading Pope Francis's apostolic exhortation, Amoris Laetitia, «The Joy of Love,» and particularly this sentence in paragraph 307: ««To show understanding in the face of exceptional situations never implies dimming the light of the fuller ideal, or proposing less than what Jesus offers to human beings.

The ground to be covered in this volume includes discussions of the biblical, historical and patristic understandings of the love of God and human love as they encounter both ancient and contemporary theology and philosophy.

And the new aeon will be «present with a power and certainty as great as the size of God and the constancy of the divine love — that is to say, as great as our understanding of real contingency in the divine - human ecosystem will allow» (RVA 216).

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.

Yet such love has its reflections in our human experience at the point where men offer loyal understanding and care to one another in the midst of human evil.

To my mind the faulty reasoning behind this has been a major block to understanding how love in marriage stands in need of constant purification if it is to achieve its human fullness and its supernatural goal of merging into love for God.