Sentences with phrase «love nature in»

I love nature in all its varied, colorful beauty.

This end the more people are aware of the environment, want to love nature in various ways, including those applied in the design space using bamboo as a material base.

And it makes me really sad, because like many cat owners I also love birds and love nature in general.

I love nature in all it's beauty.

«But while the document projects some worrisome scenarios for the region's birdlife, it also serves as a «climate call to action,» not only to conservationists, but to all who love nature in its myriad forms,» Clayton noted.

Jennifer beautifully describes Anya's loving nature in the true story that she shares with us...

Not exact matches

These three brands have tapped into something deeper in all of us with their spot - on video advertising campaigns that, respectively, inspire our love of nature and adventure, our need for human connection and the desire for creative thought and expression.

Love his views or hate them, they are definitely political in nature.

You can get that sense of connection or love through intimacy, or friendship, or prayer, or walking in nature.

Instead, he used the words of someone who spent decades in jail because of the color of his skin to remind us all that racism need not be part of our nature, and that anyone who has learned to hate can learn to love instead.

Giving lies in our very nature, certain in our hearts that none but the gift passed from an open hand will multiply as those we help better themselves, those they love and, at length, the country they call home.

Turcotte is now combining his long - term thinking with his love of nature in his work as CEO with Stone Creek Resorts, which is celebrating its 25th anniversary this year.

We transcend ordinary life, as it were, in moments of imaginative, ecstatic insight, sometimes brought on by the power of nature, and sometimes by the power of love, or even by the power of what is ugly or evil.

While infatuation is transactional in nature, in that both people's actions are fueled by how the other person makes them feel, love is selfless.

But the end result is the same: By its nature, human erotic love is ordered to creating and raising new life, and to the mutual joy and support of a man and woman vowed in a covenant of love.

Showing another one's loving natures leaves one open to costliness rebuttals in depreciative natures.

But let us take action carefully in order that the sickness of our nature may be perfectly healed and we thirst to come to God out of love for Him and hatred of this life and disgust with ourselves; that is, let us assiduously seek His healing grace.

If physics proves right about the nature of reality itself (and the concept the universe is a simulation), you're short - changing yourself by not believing in a loving high intelligence.

Then we will see that our actual existence is, from the viewpoint of the inherited ontology of nature and grace, «mixed» from its origin and at every step, «a pilgrimage in which the miracle of divine love... is the most ordinary of events.»

Simply amazing how so many people can exsplain how God does not exsiste in the our world... have all these people not felt Love,,,,,,, peace from within... the nature of caring for another... How about all they have been blessed with so far in life.

But the great boon of Catholicism to the world is that it can also stand outside the ebbs and flows of history to see that human nature — the truth in which love appears — remains unchanged from age to age.

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.»

But in order for love to determine the nature of our relationship and to actually maintain it, we hold our opinions lightly and are honestly open for change.

Since last week, I've been thinking about how differently my life and / or the world (all mankind) might have been, had I / we been taught what has been revealed to me over the last 20 + years and now know in my mind / heart is the truth / gospel for me, about Father God's love, character and nature, the death of Jesus and Salvation.

-LSB-...] i want to encourage you to read today's post by him... here's an exerpt: «But in order for love to determine the nature of our relationship and to actually maintain it, we hold our opinions lightly and are honestly open for change.

love is non-physical as well sweety, there are many things in nature that are non-physical, including dark matter, see?

Contrary to the plati - tudes abhorred by Lamott and put forth often by people who claim to be Christian, putting faith in God does not mean letting go, it means grabbing on to the truth of God, trusting fully in Him, and acting responsively to His love which endures for us despite our undeserving nature.

Granted, therefore, that God's infinite conceptual valuation of pure possibility may justly be termed «free» since it is «limited by no actuality which it presupposes (PR 524), yet the temporal integrative activity of his consequent nature, whereby he loves particular occasions of the actual world, may also be called «free,» though in a somewhat different sense.

And wiht the cross in the cartoon another symbol of gods love, the giving nature of God in the soldier posessing the rainbow coloured garment and not forgetting what Jesus said on the cross «father forgive them, they don't know what they are doing».

In sum, then, the penalty for neglecting to allow for a divine temporal freedom beyond that of God's primordial nature is to be required to grant, in effect, that the timeless and the abstract adequately describe the temporal and the concrete, even the concrete acts of divine love for individuals.2 Such a view does not agree with the deliverance of religious experiencIn sum, then, the penalty for neglecting to allow for a divine temporal freedom beyond that of God's primordial nature is to be required to grant, in effect, that the timeless and the abstract adequately describe the temporal and the concrete, even the concrete acts of divine love for individuals.2 Such a view does not agree with the deliverance of religious experiencin effect, that the timeless and the abstract adequately describe the temporal and the concrete, even the concrete acts of divine love for individuals.2 Such a view does not agree with the deliverance of religious experience.

As with the apple - tart, then, God's love for this particular occasion is really his love for this sort of occasion inasmuch as the occasion instantiates one of the abstract patterns valuated in the primordial nature.

This may seem a hard saying, since in the final chapter of Process and Reality he terms the action of the consequent nature «judgment,» «tenderness,» and «patience,» and that of the superjective nature «love» (PR 525, 532).

If every object in the universe, and event in your life is the results of past events and the laws of nature, how could «love» even come into the equation?

Senior German churchmen have made clear that they believe something different from what's in the Catechism of the Catholic Church, whether the issue is the nature of marriage, the ethics of human love, the character of the Holy Eucharist and the priesthood, the authority of revelation, or the enduring effects of baptism.

he IS grasping at straws since the singel parent thing wasnt an issue... secondly... you apparently need to go to school and learn that there IS a difference between a woman and a man and that children benefit from BOTH... and hwo a man loves a woman as nature intended... its people like you who are reason for high divorce rates in USA, because they don tknow what love or marriage is..

He, in his primordial nature, is unmoved by love for this particular, or that particular; for in this foundational process of creativity, there are no preconstructed particulars.

Therefore, the justified Christian man, in himself and of his own nature a sinner but not seen as a sinner by God, brings forth those good works which consist in the love of God and neighbor, not slavishly to win any reward but gladly, that service which is perfect freedom.»

It is a way of loving in which nature works through grace to restore the love in human relationships to God's original intention.

Ephesians 5:21 - 33's teaching on marriage is about changing that view of marriage to one of unity and love — the kind of love that could transform the authority - subordinate nature of first - century Ephesian marriages, into what God desires for marriage in the New Covenant: oneness, companionship and mutuality.

The mystery of creation and the history of salvation can then be shown anew to the world with great clarity and power as the one unfolding plan of Gods Wisdom and Love in which all things are ordered towards the incarnate Lordship of Jesus Christ in whom we are destined to be made co-sharers of the divine nature (2 Peter 1:4).

but if anyone truley had God in thier heart and had faith in the Lord... simply by folding your hands and asking God to enter your heart... (try it he will be there for you, and you will feel the joy of His love), then they would never do things like this... he obviously was not a person who loved God because No one with God in thier heart would want to do thing s like that... you HATE sin when you truely love God, No ones perfect though, even those who belive in God we all stray from our beliefs, its human nature and the devil takes advantage of this.

The mystics (many of them women) brought together the sentimental and the rational in extraordinary ways, while the Franciscans, and Bonaventure in particular, brought to high medieval culture their love of nature and the beautiful.

These include: the feeling of deep trust and at - homeness inside oneself, with others, and in the universe; a fundamental respect for self, others, and nature; the ability and the inclination to give and receive love; a lively awareness of the wonder of the commonplace — awe in the presence of a new baby, a sunset, a friendship; a philosophy of life that makes sense and guides decisions toward responsible behavior; a dedication with enthusiasm to the larger good of persons and society.

St. Paul meant we should overcome our selfish old nature which is tightly connected with our body through faith in Jesus, and love God and our neighbour.

Thus, instead of emphasizing aseity, or self - containedness as well as sheer self - existence, as God's essential nature, such theologians give the central place to love - in - action, which presupposes and entails relationships.

Lord Jesus, you who are as gentle as the human hear as fiery as the forces of nature, as intimate as life itself you in whom I can melt away and with whom I must have mastery and freedom: I love you as a world, as the world which has captivated my heart; — and it is you, now realize, that my brother - men, even those who do not believe, sense and seek throughout the magic immensities of the cosmos.

The process thinkers of our time who have turned their attention to the religious question — the process theologians, as they are usually called — are sure, however, that there is another and sounder conception of God, one which makes love the clue to the divine nature and manner of working in the world and one which is also in accordance with what we know to be going on in that world.

For this is the unfathomable nature of love, that it desires equality with the beloved, not in jest merely, but in earnest and truth.

In his notebook, toward the end of 1946, Camus writes: «If everything can be reduced to man and to history, I wonder where is the place: of nature — of love — of music — of art» (N 148).

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.»