Sentences with phrase «of agape love»

Know you are not alone and if you have the interest take a moment to study the definition and meaning of Agape love.

However, the highest type of agape love is not human at all, but divine.

The toil of Eros is essential to congregational story because, as Niebuhr perceived, Eros signifies far more than the contradiction of agape love: Eros is an image of culture itself, the expressive stuff without which the proclamation or incarnation of the Christian story is inconceivable.

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.

Not exact matches

The gospel of God's grace in Jesus Christ frees the Christian from both these erroneous tendencies but only if Christians respectfully strive to follow God's commandments and practice agape love.

Agape is the kind of love we're supposed to learn.

Family is secondary when people understand the grace of God and his bestowed mercies then they will have the power to forgive and the power to perfect «agape love.

And to not see God's love (agape) in all of this, is not going to protect God from who He actually is, it is merely to insulated us from having to deal with a true Sovereign.

But now, I had seen a glimpse of my own heart, and knew that as long as I was in this flesh, I could never love him with agape love.

Recently, in his first Encyclical Deus Caritas Est, Pope Benedict has beautifully set the goodness and delight of the love of man and women — and indeed wider loves — in the context of the sacrificial love of agape and the ecclesial service of caritas.

The story of Abraham's intercession thus points to the central theme of biblical faith: the steadfast love of God — hesed, agape — that refuses to be frustrated even in the context of a most immoral society.

What happened to Jesus» teaching of agape — brotherly love?

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.

Today's definition of tolerance is NOT the same thing as true, agape love; which is not afraid to speak the truth with grace.

The loves which are linked with sexuality seem to be the extreme case of the ambiguity in human loves when they are judged in the light of agape.

The Christians who preach violence in the name of love of the poor are disciples of Eros and no longer know the Agape of Christ.

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.

61 Keller invites the displacing of our love of power with what she has represented as the power of love, combining eros and agape: the divine Eros attracts, calls, invites; the divine Agape responds, receives, feels our feelings compassionateagape: the divine Eros attracts, calls, invites; the divine Agape responds, receives, feels our feelings compassionateAgape responds, receives, feels our feelings compassionately.62

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.

That it can be so is a proof that this human love belongs with the creative action of agape.

There is however no sharp difference in the usage of this word for love of the brother, as against the love spoken of as agape.

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.

Does it not follow from this statement that biblical love (agape) refers to the presence and power of God himself.

It is not simply that Augustine has mixed up the Christian agape - love with the self - seeking eros of Greek religion.

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.

... While the Principle of Redemptive Withdrawal is focused on the abandonment Jesus experienced as he experienced the Father's judgment on the sin of the world, it is nevertheless grounded in the truth that the cross is the definitive expression of the self - giving, mutual indwelling agape - love that defines the triune God throughout eternity (p. 778).

Or as Tillich has it, «The appetitus of every being to fulfil itself through union with other beings is universal...» (32) Agape, the love that gives with no thought of return; eros, the love that finds the beloved valuable, and philia, the love that shares and works for the vision of the good - none of these can be reduced to sexual desire, but all of them in different ways attest to the oneness of love, so evident in sexual union, as «that which drives everything that is towards everything else that is.»

And as Christians, of course we're to agape love folks!

Wyschogrod notes that it is common to distinguish between two kinds of love, agape and eros.

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.

The distinction corresponds to some degree to that between soul and body Agape is disinterested and impartial, without regard to persons, while eros is interested love, concerned with this person rather than that and desirous of the body of the other.

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.

It is not possible simply to collate hesed and agape into a single understanding, even though they are closely interrelated — and even though the New Testament language of agape clearly owes more to the meanings of love in the Old Testament than to the ordinary meanings of the word in the Hellenistic environment.

The togetherness of Agape and Eucharist rests upon the unity of faith and love in Paul and upon the unity of faith and works in James.

xii - xiv), which results in giving a relatively low place to abnormal phenomena, and exalting moral and intellectual endowments, and, above all, agape, love or charity, to the highest places, is a genuinely scientific estimate of the situation as it was from the beginning.

Lovers of Jesus with $ in pocket are a powerful force of unconditional agape Love... better $ in the pocket of Love than in the pockets of greed and self serving...

vii; M. C. D'Arcy, The Mind and Heart of Love, Lion and Unicorn, A Study in Eros and Agape [New York: Henry Holt & Co., 1947], p. 204, cf. pp. 114 - 123, 218, 318 - 321.)

Such humility does not exclude the ecstatic joy of receiving the Spirit of God, or the peace of agape with God and the neighbour, but it is joy and peace made possible within love's work of forgiveness.

And he uses here a form of the word agape, for the highest kind of love.

I became aware that the love of God — hesed, agape — is more of a zigzag than a straight line.

Unquestionably, the pietism which both Luther and Calvin resisted, tended to reinforce an individualistic view of salvation in spite of the fact that pietistic mysticism usually stressed experience of the Holy Spirit in the agape - love which binds the community of the faithful together.

The personhood of the Creator is manifested in his radically free relationship to the created world, the radical freedom of agape, the love that gives being.

Agape is not the power to overcome dependence; it is the power to overflow in interdependence toward an other which is not something to be identified with but which may be dependent and in need of the love that overflows.

In the context of finite creative acts, the creator's love can not have the same structure that agape has in the context of the cosmos.

Peirce's argument against determinism in «The Doctrine of Necessity Examined,» published a year earlier than his paper on evolutionary love, clearly lays the basis for the affirmation of radical creativity and the need for the principle of agape (6.36 - 65).

In his analysis, he found in Whitehead a concept of divine love which lies in contrast to New Testament agape and medieval amicitia and which identifies with Platonic eros.

As was pointed out a moment ago, because the agape in question is a principle of finite creative agents, the agapastic love of these agents must be infected by eros.

The defect in eros and the need for agape is also evident in the relation of creative love to disorder and disharmony.

«9 Or again, the ability to enter sympathetically into the experience of another turns out to be another form of love that is close to agape.

The Christian motif is that of salvation through love, but this is the love which is named agape in the New Testament.