Ad
related to: why do we struggle to receive love from the sun and god
Search results
Results From The WOW.Com Content Network
The bas-relief on the top of the obverse (pictured) shows Shamash, the Sun God, beneath symbols of the sun, moon and star. Shamash is depicted in a seated position, wearing a horned headdress, holding the rod-and-ring symbol in his right hand. There is another large sun disk in front of him on an altar, suspended from
Bahá'u'lláh, founder of the Baháʼí Faith, taught that God created humans due to his love for them, and thus humans should in turn love God. `Abdu'l-Bahá, Bahá'u'lláh's son, wrote that love is the greatest power in the world of existence and the true source of eternal happiness.
Other commentaries treat the expression of Jacob's having seen "God face to face" as referencing the Angel of the Lord as the "Face of God". [22] The proximity of the terms "man" and "God" in the text in some Christian commentaries has also been taken as suggestive of a Christophany. J.
In the New Testament, agape refers to the covenant love of God for humans, as well as the human reciprocal love for God; the term necessarily extends to the love of one's fellow human beings. [3] Some contemporary writers have sought to extend the use of agape into non-religious contexts.
Love of God can mean either love for God or love by God. Love for God (philotheia) is associated with the concepts of worship, and devotions towards God.[1]The Greek term theophilia means the love or favour of God, [2] and theophilos means friend of God, originally in the sense of being loved by God or loved by the gods; [3] [4] but is today sometimes understood in the sense of showing love ...
The Septuagint translates as χάρις the Hebrew word חֵ֖ן (ẖen) as found in Genesis 6:8 [15] to describe why God saved Noah from the flood. [14] The Old Testament use of the word includes the concept that those showing favor do gracious deeds, or acts of grace, such as being kind to the poor and showing generosity. [14]
If we let Him—for we can prevent Him, if we choose—He will make the feeblest and filthiest of us into a god or goddess, dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly (though, of course, on a ...
[4] and that "love is being in actuality and love is the moving power of life" [5] and that an understanding of this should lead us to "turn from the naive nominalism in which the modern world lives". [6] The theologian Michael Lloyd suggests that "In the end there are basically only two possible sets of views about the universe in which we live.