Sentences with phrase «of agape which»

Kierkegaard lacked a social ethical doctrine of agape which is no less concerned to break through to the neighbour, but is less naive about how social orders corrupt human relationships.

We must say, then, that there is nothing in the idea of agape which excludes the element of human desire for the good.

In this tradition God has been thought of as creating out of agape which he has for his creatures.

The superpatient individual may become inwardly festered with an interior malice which Gregory can only call «the mother of vices,» because it is so much the opposite of that agape which is the root of all behavioral excellences.

Not exact matches

These definitions, and Rand's discussion of them, are immensely pertinent to understanding Christian agape as more than simply doing what has to be done in order to get to heaven, which is still the view of many Christians.

Sensitive readers are advised not to look too closely at what the couple in the foreground of one photograph are doing to celebrate the «yearly moment of release at the Agape Restaurant», which is apparently a secular version of Easter High Mass at Westminster Cathedral.

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.

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 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.

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.»

He rang the changes on sin more eloquently than anyone of our time, but that dissection, set forth with particularly telling power in the first volume of his Gifford Lectures, was followed by a second volume in which his acknowledgment of the power of the gospel as grace made it possible for him to speak of «the agape of the Kingdom of God [as] a resource for the infinite development towards a more perfect brotherhood in history» (The Nature and Destiny of Man, II [Scribner's, 1943], p. 85)

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.

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.

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.

What I mean is this: In every person there is something which claims my concern, reverence, personal involvement and acknowledgment of value — my «agape.»

One way in which he limits his insight can be seen in his conception of the connection between discord and agape.

First, further development of the proposal that agape functions in evolution, and specifically in finite creative processes, would provide a general framework within which distinctively creative processes can be related to other processes.

Thus, paradoxically, in offering itself, it generates the excellence which, out of agape, it gives to its creature.

The feature of evolution which points toward the need for agape is creative growth, that is, the presence of spontaneity and the introduction of unpredictable, intelligible novelty into the process of evolution.

It should be pointed out here that Peirce's view of the circularity of cosmic agape is consistent with the overarching thesis of synechism which embraces agapasticism.

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 those instances in which spontaneity leads to valuable novelty — that is, in those cases in which the subject is transformed and the final perfection is not given prior to the act of creation — agape must operate.

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.

However, in proposing that agape is the principle of creativity, Peirce attempted to show that specific instances of spontaneity can be the responsibility of an operative principle, agape, which specifically functions creatively.

It is particularly instructive to turn from Nygren's work to that of Reinhold Niebuhr, for the latter is a theologian who sees the truth for which Nygren is contending and yet who insists that there is a way of bringing agape into a positive relation to the human struggle for the ideals of justice and brotherhood.

Brunner's commitment to the doctrine that agape can exist only in the relationship of «I and Thou» in which all impersonal elements are eliminated is based upon an erroneous conception of human nature.

There is another, more immediately applicable way in which the notion of agape introduced here is preferable to the use of the notion of eros in accounting for creativity.

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

He assumes that when I defend the interests of others my act can conform to agape in a sense which is impossible if I defend myself.

Our question concerning Professor Nygren's work does not involve any rejection of the idea that in agape Christianity has a conception of God's love which does transcend other religious motifs.

We said that in principle the good which agape seeks must include the good of the self, for the Kingdom of God does not exclude any good, even my own.

It was Bernard of Clairvaux who said that God would draw the believer toward Himself away from mere (physical) erotic love, which human beings know, to agape, which is only found in Him.

In John 21:15 - 17, in the greek the word, «agape» love is highlighted, and in contrast to phileo, which in and of itself could not get the mission accomplished, which was to «Feed My sheep.»

But we may yet regard humanitarianism as a form of human love which, though it can not be identified with agape, reflects human values which agape incorporates and fulfils It is true that the Bible does not speak of a general fraternity of humanity which we recognize just because we are human.

The Church is not the only group in which man is moved by agape and seeks its leading; but it is the one community which in accepting agape as the meaning of its existence places itself squarely under the judgment of the love which seeks one redeemed humanity in the Kingdom of God.

He makes clear that the incredible rationalizations and justifications of anti-Semitism which have been offered have been perversions of the very agape which Christ incarnates:

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.

In this clash of group loyalties the search for an ethical way which expresses agape has often taken either the way of humanitarianism or the way of protest.

No serious participant in the ecumenical movement can mistake the judging and purging power of agape as it moves within the centuries - old forms and symbols which have guided Christian devotion and have become infused with the very human loves of the familiar and the satisfying.22

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

’18 It is not only self - abnegation but also fulfilment which the outgoing love of agape offers to love as affection, and affection may be the first school of agape.

(which is the same meaning of self - esteem only redirected) It is to show agape love, don't do anything that would make a weaker brother stumble, be mindful if they are of weaker faith.

It is not that we discover the meaning of agape by going into the depths of the self; but that we discover in the depths of the self a hunger born of the self's own loves which only agape can satisfy.

But the sacrifice of self in the love which is agape challenges every claim but one.

We may never be able to point to an act of self - sacrifice as the decisive moment in which the self is controlled by agape.

It was like that OT commandment of loving the Lord your God and to love thy neighbor (which both used agape and not phillia) was a loaded commandment!