Sentences with phrase «of love in»

This synthesis involves an actual event including the presence of Love in relation to all and novelty or newness for each situation.

The tendency there has been in Christian thought, from quite near the beginning, to depreciate the true humanity of Jesus and to turn him into a divine being, appearing temporarily in the form of man, fails to do justice to the magnificence, indeed the perfection, of that portrayal of love in the human scene.

I'm guessing that the spirit might have worked differently if her boyfriend had been Muslim or any other religion, as her heart was pushing her towards acceptance of the love in her life and to accept him she had to accept his faith and rationalize it.

It is a fount of mercy for the wretched, an abyss of love in which to drown our weakness.»

We can give to God ourselves, our wills, our cooperation, our hearts, as well as whatever we may do, either singly or as a race, to advance his purpose of love in the world.

There is emerging today a new form of the church as the community of faith which is the leaven of that faith and of hope and of love in a unsettled world.

From the quality of this kind of love in the human situation, Hosea came to discern the nature of the love of YHWH for his people, Israel.

Take, for instance, St Augustine's use of a human being's mental capacities as an analogy of the processions of the Divine Persons in the Trinity: just as the Son proceeds from the Father and the Holy Spirit from the Father and the Son, a concept in the human mind is conceived (or born) in the intellect and from this breaks forth a movement of love in the will.

What have the parables of the Good Samaritan and the Prodigal Son, or the idea of love in the thirteenth chapter of First Corinthians to do with apocalypticism?

This centrality of love in Paul's thought of Christ was carried up into Paul's thought of God, and as Christ's love «passeth knowledge», (Ephesians 3:18 - 19.)

But as we are taught by our deepening insight into the dominant role of love in the world and the central place of man's response to that love, and as a consequence of our better understanding of human nature in its psychological depths, we are beginning to see ever wider implications of the truth that God wills and works for men to become men and in freedom to act like men.

Aquinas saw, of course, that Aristotle was not always right, and did not hesitate to correct him, to push his thought further (to original notions of the conscience and the will, for instance), and above all to build an entirely new context — that of the revelation of love in Jesus Christ — for understanding even the things Aristotle got right.

On the growing churches fell such difficult days, full of hardship and persecution, that the ethic of love in its pure form proved impracticable.

It points to Him as love faithfully and everlastingly at work, as it recognizes that He will use whatever good He receives, along with His own urgent desire for good, in furthering the expression of love in the creative advance which is the world.

We have seen that the interpretation of love in the biblical faith has taken several directions in history.

It is not a denial of the reality of love in the Franciscan way to point out that the will to power can take many forms and one of them may be the commitment to humility.

There is no good reason for taking away from love all that constitutes its distinctively human aspects and using the remainder to construct a doctrine of love in God.

Schweitzer's radical demonstration of love in the form of unpretentious human service, under conditions which involve personal renunciation, corresponds directly to St. Francis's rule of love and humility as the authentic foundation of a way of life free from attachments of privilege and power.

Yet St. Augustine does not quite leave the ethic of love in unresolvable dilemmas.

We speak of love in many relations.

The third way of love in the Christian tradition, like the Franciscan, intends a return to the purity of the Gospel.

It is surely conceivable that another analysis of love in human experience might open up possibilities of understanding the meaning of the love of God testified to in the Bible in a way which breaks through traditional concepts.

The requirement of love in marriage is not correlative to the intrinsic nature of marriage but is based on the admonition for Christians to love one another.

The difficulties in the Franciscan way arise, most of them, from the very directness, simplicity and absoluteness of the expression of love in human existence.

The first is that the history of the Western concept of love has been influenced by the fact that St. Augustine worked out his interpretation of love in relation to the metaphysics of neo-platonism with its doctrine of God as being - itself, the absolute.

Over against this disparagement of earthly loves it is also characteristic of Augustine's teaching that he declares the constructive power of love in the moral life.

He thus restates the Augustinian position beautifully in relation to a radical contemporary distinction between essence and existence, and the two movements of love in the self.

«The willingness of Frodo, Aragorn and Gandalf to confront evil, the power of love in friendship, [the role of] compassion and mercy, are aspects of Christianity, but other beliefs, too,» she says.

Here St. Augustine's realistic view of political life is of such character that Reinhold Niebuhr can call him the wisest political philosopher in Christian history.24 What St. Augustine does is to see the way of love in history as requiring the adjustment of life to political necessities.

Even if just one spouse did that, it could begin a new reaction of love in response.

Now, however, we consider the next major type of love in the Christian tradition.

King motivated individuals to discover the revelation of this love in their lives and in human activity.

Moreover, Whitehead points out, feeling of feeling is literally sympathy (with antipathy as a special distorted case), so that what we have is a metaphysics of love in its central meaning.

In an age when insults are so normal we think «roasts» are cool, and cyber-bullying occurs so often we barely take notice when suicides are the result, followers of Jesus need to be a rock of love in the swiftly - moving current of curses, providing voices of hope, healing, restoration, and acceptance that have almost never been found in the church.

Although the New Testament has answers for these difficulties, its own answers do not completely resolve the issues, which are then taken up in the subsequent history of the forms of love in the Christian tradition (SFL 39).

One who has been caught up into the divine Love becomes, through his praying, a participant in the on - going movement of that Love in the world; he becomes a lover — and that is what man is being made for, what he is to become as under God his personality is integrated and energized and directed.

Hands down, the best marriages I've witnessed in my life are the ones that are displaying this kind of love in their lives, fueled by their unwavering commitment and devotion to Jesus Christ.

They are amplifications of the Great Commandment, examples of love in action.

The Reformers» alternative conception of the way of love in the world begins with the insight that the tendency of man is to seek self - justification and to think of ethical perfection as an achievement of human freedom.

Great theologians, like Augustine and Aquinas (to name but two), have worked in this fashion; but they were also strangely discontented in doing so, since their real faith was in the biblical God of unfailing love - in - action, effecting his purpose of love in nature and history, and most profoundly open to and receptive of what went on in the world.

The power of love in this world, and we stayed very true to that.

They take vows of poverty, chastity and obedience, and commit themselves to the way of love in a dedicated community as their sacrificial participation in the body of Christ and his service in the world.

There is, first, the monastic way with its realistic facing of the problem of love in the world, and its heroic answer of renunciation.

Only we don't do it to demonstrate our strength of will but as a humble remedy for sin and as a sacrifice of love in union with Christ.

Whichever of these traditional positions we take, we see that our view of the place of love in human existence is at stake.

If God is love the image of God in man defines the forms of love in human existence.

Certainly children draw parents out of themselves in sacrifice and thus contribute to an increase of love in the family.

The gangsta rap legend released a 32 - track gospel project called Bible of Love in late March that has garnered rave reviews from secular media outlets and raised eyebrows from some churchgoers.

The three major forms of the interpretation of love in the Christian tradition are: the Augustinian with its neo-platonic roots and existential developments; the Franciscan with its radical nonconformity and nonintellectual approach; and the Lutheran with its insistence that love of God can only be known by grace through faith.

In order to get a clearer perspective on the development of the doctrine of love we must examine the main themes of love in the Old Testament, including the covenant with the Hebrews as God's act of love, the human love required in faithfulness to the covenant, and the suffering of God as a result of human sin in failing to keep the covenant.