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Interior life is a life which seeks God in everything, a life of prayer and the practice of living in the presence of God. It connotes intimate, friendly conversation with Him, and a determined focus on internal prayer versus external actions, while these latter are transformed into means of prayer.
Cycle 1 looks at the human person as we were created to be "in the beginning" (original man); Cycle 2 addresses human life after original sin, unredeemed and redeemed (historical man). Cycle 3 treats the reality of our life at the end of time when Christ comes back again and history reaches its fulfillment (eschatological man). [25]
Religious institutes generally follow a rule of life, i.e., one of the great religious rules as guidance to their life and growth in their religious journey. These are: the Rule of St. Basil , the Rule of Saint Benedict , the Rule of Saint Augustine , and the Rule of Saint Francis . [ 1 ]
Regarding the human body, Gregory opines that it is created for procreation. In that, humans are like animals; however, the human body also has the capacity for reasoning and perception. The body has three forms of life: the vegetative, sensual and intellectual. The human body derives its dignity from the fact that the Son of God had adopted it ...
Catholic piety takes its inspiration from the life and teaching of Jesus Christ. Most fundamentally, Jesus prayed to God the Father, in the Holy Spirit, and recommended that we do the same. In the Gospels, his prayer starts with "Father" and the prayer he taught his disciples begins with the words "Our Father". From this the Catholic Church has ...
Kierkegaard posited three stages of human existence: the aesthetic, the ethical, and the religious, the latter coming after what is often called the leap of faith. [ citation needed ] Kierkegaard argued that the universe is fundamentally paradoxical , and that its greatest paradox is the transcendent union of God and humans in the person of ...
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Catholic imagination refers to the Catholic viewpoint that God is present in the whole creation and in human beings, as seen in its sacramental system whereby material things and human beings are channels and sources of God's grace.