Sentences with phrase «radical love of»

These caring professionals may offer the couple with marriage problems tools to practice forgiveness, good and practical tips, or present them with Christian marriage rules including radical love of neighbour, prayer, and active listening.

122 Any meaningful theodicy «can only hope to illuminate the radical love of God that is not overcome by evil, that is poured out inexhaustibly over all creation.»

This indeed is Good News to the poor, and to all believers redeemed by the radical love of Jesus.

Understanding how the cross shows us the radical love of God is crucial here because it affects how we can trust and open our lives to God's love.

While its sad that many Christians forget this fact in our culture today, bowing into the world and compromising the truth of God for comfort, its also said that some groups are hated for speaking «the truth» rather than displaying the radical love of Christ.

And finally, the radical love of the cross.

Not exact matches

The Prince of Peace was a JEWISH RABBI with an unmistakable message - the most radical, left leaning, socialist, traitorous message of all time - the Golden Rule; to love one another and to love God with all your heart; to help the least of those.

The aspects of the Pentecostal worldview that Smith notes» especially the radical openness to God and the dynamic presence and activity of the Spirit» were part of our group's worldview, and I will ever be thankful to have taken my first Christian steps within a body that placed the knowledge and love of Jesus Christ above all else.

I now try to follow the way of unconditional love, of radical hospitality, of loving - kindness, of compassion, of mercy, of speaking truth to power, the way of forgiveness, of reconciliation, and the pursuit of justice.

Heavily influenced by John Piper's Don't Waste Your Life and Shane Claiborne's radical generosity, Johnson stepped out to document a thousand risks all taken in the name of loving Christ and neighbors.

She insists on an essentially theological view of the world as the only appropriate starting point for effective radical politics — the only way to maintain a right understanding of what we are about and to avoid partisanship in our efforts to do justice, love mercy and walk humbly with God.

As mentioned above: I hear Jesus describing the way of unconditional love, of radical hospitality, of loving - kindness, of compassion, of mercy, of speaking truth to power, the way of forgiveness, of reconciliation, and the pursuit of justice.

In some circles, using the word «feminist» is the equivalent of saying you're an abortion - loving, man - hating, crude, obnoxious radical ready to tear down or mock or destroy everything you hold dear.

We encourage Christians in America to look to the persecuted church for an example of steadfast courage and radical love — and to reject the temptation to allow fear to rule our lives.

It does imply, however, that unlike God the king, the God who suffers with the world can not wipe out evil; evil is not only part of the process but its power also depends on us, God's partners in the way of inclusive, radical love.

What they lost to was a radical, liberal read of what Jesus» teaching was regarding human equality and loving your «neighbor», and I think the same thing will win the day here.

I particularly found my experience the Buddhist «meta» or loving kindness and finding contentedness through all things through the teaching of the Buddhist Tara Brach and her book «Radical Aceeptance» worked more for me though applying the same principles of love including love of enemies that Christianity teaches.

Moreover, Jesus» correspondence to God's deepest nature (his «freedom which is love») allowed him his radical liberation from the «dead seriousness» of history, says Moltmann; the laughter of Easter reveals that life can indeed be taken playfully, 50

This way of posing the problem is more radical than that implicit in the usual juxtaposition of violence and love.

Instead, both in the suffering of the Holocaust and in the triumphant Jewish return from exile, he saw the call of a radical new Christian task: «to see the Jews as God sees them, to love them as He loves them, to understand their place in the divine plan for Salvation according to the theological vocation of God's people.»

For the love which is made incarnate and powerful in Christ's presence among men is a love which involves a radical transformation of all earthly loves in the light of the Kingdom.

We are to be prepared for the extravagance, the radical spontaneity, the unruliness of love in human existence.

Yet the radical work of love implicit in the new ethic remains in a strange way hidden.

If human existence is reconceived in a radical historical consciousness, then the forms of love must be reconceived also.

We may go beyond the traditional theories of atonement and ask a radical question: «What account would be given of atonement if we were to interpret it from the standpoint of the most realistic analogies we know to human love when it deals with broken relationships and the consequent suffering?»

In his words: «Perhaps the encounter with the transpersonal existence of the Buddhist, the recognition of the serenity and strength it embodies, the experience of Buddhist meditation, and the study of Buddhist philosophy will give us the courage to venture into that kind of radical love which can carry us into a postpersonal form of Christian existence» (Cobb 1975, 220).

I suppose Jesus would answer with radical, life - changing love in the message of the Gospel.

Actually Brehvik does not consider himself a christian in his words, «in the strictest sense», so the first part of your point is moot... Secondly I think a fairer statement would be that not «all» muslims are violent extremists, as many who don't live in western countries are, as their book does instruct them to kill any and all who do not procalim allah as the one god and mohammed as his prophet... As far as having extreme passion for one's beliefs, if someone was truly to be an «extreme» christian that person would be completely loving as this was Jesus» command to love both God and everyone... to take that to the extreme would mean «extreme» loving, like the radical kind of love that caused Jesus to endure the cross for the sins of us all... includinig the man who committed this atrocity and yes any and all of the muslim's who have committed similar things.

Female - identified erotic love is one expression of radical female friendship (G / E 371 - 373).

It is not the fruitfulness of marriage that he draws upon, not the possibility of procreation, but, in Audet's words, «an aspect which is in a sense much more radical, and which is more specifically human, namely that of love.

In the last chapter, the connection of the radical demand for love with the primacy of grace and the sense of original sin was discussed.

The prophetic office consists in the proclamation of the Kingdom of God, with its demand of radical obedience in love and its offer of the forgiveness of God.

For Jesus, on the other hand, the whole radical demand of God on men was placed in the context of God's love.

Thus, in representatives from the moderate, radical, reformist, and conservative camps within evangelicalism, we find a similar dichotomizing of love and justice.

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.

After opening up on her sexuality she said: «What Jesus taught was a radical message of welcome and inclusion and love.

Jesus» exaggeration in this text goes beyond what the disciples can comprehend and what we can comprehend: it goes beyond the tokenism of inclusiveness to a radical inclusivity where we take the other seriously, listen to the other, and dare trust that he or she belongs in God's love as much as we do.

It is dualistic, setting the complementary opposites of Grace & nature, Bible and Tradition, faith and reason, and Grace and faith in radical opposition to each other so that, becoming «spiritual» requires us to despise our own humanity — a humanity that God merely loved; but assumed in the Mystery of the Incarnation.

An «offensive», radical Jesus who encourages deep love and care for the poor is only one of the several NT Jesuses, I think.

He is more positive about the political actions of Martin Luther King in his earlier years, who preached a radical message of forgiveness, love and non-retaliation towards the oppressor.

The New Testament leaves no doubt of its witness that something radical has happened in Christ's act of sacrificial love.

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).

Being constantly reminded on the one hand of the infinite gap between one's own limited talents and vision and the perspective of Almighty God, and on the other of the radical equality with which God judges and loves the human race is a healthy counterweight to the flattery of the world and the smugness that comes with success.

I want him to be free not only to pursue his own happiness, but to love God and his neighbors in the radical way of that rebel from Nazareth who saved the world not as a national hero, but as a crucified enemy of the state.

But if our thesis that the work of redemption includes a work of creation in which human creative effort shares is valid, then this radical separation between the divine love and man's works of love must be shown to be a distortion of the fact.

Such ministry embraces both the radical transformative demands of love and the prudent recognition of the permanence of sin in the human heart and in the structures of society.

If there be a place for the assumption of the moral risks of compromise in the way of love, there is also place for renunciation which involves radical attack on everything which stands in the way of the new order which God wills.

Your readers might be interested in a recent piece of mine highlighting the radical difference between the marriage covenant ontologically ordered towards the formation of family and two adults autonomously contracting for «loving» purposes chosen by themselves.

It is precisely the encounter with the gift and demand of God's love that puts the prevailing social order under radical judgment and requires a fundamental transformation of its structure.

In Scripture, this radical hospitality is «xenophilia» — not just tolerance of the stranger but love and celebration of the other.