Sentences with phrase «of the agape of»

There is the theological question of the relation of the agape of the Gospel to the human love of neighbour and all the forms of human eros.

Not exact matches

We would be agape with awe, look grimly at our Woolco tube socks and the terrible compromises Canadians make in the name of affordability and dream of the day we could join in all that uncompromised consumerism.

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.

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.

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.

Although he does not mention by name Anders Nygren, the Swedish theologian, he clearly disputes Nygren's driving of a sharp wedge between eros and agape: «I remember, for instance, my delight in discovering this recognition that eros opens upon agape in Homer.

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.

My favorite keynotes included Julio Murray's «The Agape Community,» Cornel West's «The Rich and the Rest of Us», and Barbara Ehrenreich's «Nickel and Dimed.»

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.

[Of the two, I especially recommend «The Agape Community.»

If God is indeed agape, then we have reason to hope that God will look mercifully when viewing our woefully inadequate insights and self - interested truths and make far more of what we say and believe than we have any right to hope for.

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.

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.

is there Christian insight into sexuality through a reflection on the work of agape in the sexual life with its frustrations, idolatries, and creative powers?

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.

Can we understand the spirit and forms of agape more deeply through insight into the sexual eros?

In an anticipatory way, recognized by faith, the crucified and risen Christ satisfies that hunger in the celebration of agape that is the Eucharist.

D. S. Bailey discusses the relations of eros, philia, and agape and remarks:

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.

Contrary to a modern idea, Eros is not one of the legs 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.

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

What Christianity proclaimed as the agape of God and the believer was rarely translated as pathos.

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.

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.

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.

This is the justification of Bishop Nygren's interpretation of agape in the New Testament.

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 agape of God in Christ brought a new wisdom, a new knowledge.

It is not the case of the human sexual eros turning into agape.

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

The question is whether this distorted or compromised the meaning of agape, and that question remains one of the central issues for Christian thought and life.

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

From this standpoint we can see why it is inadequate to describe the agape of God only as the spontaneous, unmotivated, uncalculated self - giving of the Holy God, regardless of the value of its object.

But this does not resolve the tension in the life of agape.

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).

Again Jesus said, «Simon son of John, do you AGAPE me?»

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.»

For the aim of solitariness is the satisfaction of a religious striving, a completion found in such complex, unified, subjective forms as karuna, agape, and jen.

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.