Saint Macaire et les peres du desert. 31. It was only in this way, by taking flesh, by sharing our humanity, that the knowledge proper to love could come to full fruition. For the light of love is born …Mai mult
Saint Macaire et les peres du desert.
31. It was only in this way, by taking flesh, by sharing our humanity, that the knowledge proper to love could come to full fruition. For the light of love is born when our hearts are touched and we open ourselves to the interior presence of the beloved, who enables us to recognize his mystery. Thus we can understand why, together with hearing and seeing, Saint John can speak of faith as touch, as he says in his First Letter: "What we have heard, what we have seen with our eyes and touched with our hands, concerning the word of life" (1 Jn 1:1). By his taking flesh and coming among us, Jesus has touched us, and through the sacraments he continues to touch us even today; transforming our hearts, he unceasingly enables us to acknowledge and acclaim him as the Son of God. In faith, we can touch him and receive the power of his grace. Saint Augustine, commenting on the account of the woman suffering from haemorrhages who touched Jesus and was cured (cf. …Mai mult
31. It was only in this way, by taking flesh, by sharing our humanity, that the knowledge proper to love could come to full fruition. For the light of love is born when our hearts are touched and we open ourselves to the interior presence of the beloved, who enables us to recognize his mystery. Thus we can understand why, together with hearing and seeing, Saint John can speak of faith as touch, as he says in his First Letter: "What we have heard, what we have seen with our eyes and touched with our hands, concerning the word of life" (1 Jn 1:1). By his taking flesh and coming among us, Jesus has touched us, and through the sacraments he continues to touch us even today; transforming our hearts, he unceasingly enables us to acknowledge and acclaim him as the Son of God. In faith, we can touch him and receive the power of his grace. Saint Augustine, commenting on the account of the woman suffering from haemorrhages who touched Jesus and was cured (cf. …Mai mult
54:37
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Therese Lisieux F3 30. The bond between seeing and hearing in faith-knowledge is most clearly evident in John’s Gospel. For the Fourth Gospel, to believe is both to hear and to see. Faith’s hearing …Mai mult
Therese Lisieux F3
30. The bond between seeing and hearing in faith-knowledge is most clearly evident in John’s Gospel. For the Fourth Gospel, to believe is both to hear and to see. Faith’s hearing emerges as a form of knowing proper to love: it is a personal hearing, one which recognizes the voice of the Good Shepherd (cf. Jn 10:3-5); it is a hearing which calls for discipleship, as was the case with the first disciples: "Hearing him say these things, they followed Jesus" (Jn 1:37). But faith is also tied to sight. Seeing the signs which Jesus worked leads at times to faith, as in the case of the Jews who, following the raising of Lazarus, "having seen what he did, believed in him" (Jn 11:45). At other times, faith itself leads to deeper vision: "If you believe, you will see the glory of God" (Jn 11:40). In the end, belief and sight intersect: "Whoever believes in me believes in him who sent me. And whoever sees me sees him who sent me" (Jn 12:44-45). Joined to hearing, seeing then …Mai mult
30. The bond between seeing and hearing in faith-knowledge is most clearly evident in John’s Gospel. For the Fourth Gospel, to believe is both to hear and to see. Faith’s hearing emerges as a form of knowing proper to love: it is a personal hearing, one which recognizes the voice of the Good Shepherd (cf. Jn 10:3-5); it is a hearing which calls for discipleship, as was the case with the first disciples: "Hearing him say these things, they followed Jesus" (Jn 1:37). But faith is also tied to sight. Seeing the signs which Jesus worked leads at times to faith, as in the case of the Jews who, following the raising of Lazarus, "having seen what he did, believed in him" (Jn 11:45). At other times, faith itself leads to deeper vision: "If you believe, you will see the glory of God" (Jn 11:40). In the end, belief and sight intersect: "Whoever believes in me believes in him who sent me. And whoever sees me sees him who sent me" (Jn 12:44-45). Joined to hearing, seeing then …Mai mult
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Audrey Santo. 33. In the life of Saint Augustine we find a significant example of this process whereby reason, with its desire for truth and clarity, was integrated into the horizon of faith and thus …Mai mult
Audrey Santo.
33. In the life of Saint Augustine we find a significant example of this process whereby reason, with its desire for truth and clarity, was integrated into the horizon of faith and thus gained new understanding. Augustine accepted the Greek philosophy of light, with its insistence on the importance of sight. His encounter with Neoplatonism introduced him to the paradigm of the light which, descending from on high to illumine all reality, is a symbol of God. Augustine thus came to appreciate God’s transcendence and discovered that all things have a certain transparency, that they can reflect God’s goodness. This realization liberated him from his earlier Manichaeism, which had led him to think that good and evil were in constant conflict, confused and intertwined. The realization that God is light provided Augustine with a new direction in life and enabled him to acknowledge his sinfulness and to turn towards the good.
33. In the life of Saint Augustine we find a significant example of this process whereby reason, with its desire for truth and clarity, was integrated into the horizon of faith and thus gained new understanding. Augustine accepted the Greek philosophy of light, with its insistence on the importance of sight. His encounter with Neoplatonism introduced him to the paradigm of the light which, descending from on high to illumine all reality, is a symbol of God. Augustine thus came to appreciate God’s transcendence and discovered that all things have a certain transparency, that they can reflect God’s goodness. This realization liberated him from his earlier Manichaeism, which had led him to think that good and evil were in constant conflict, confused and intertwined. The realization that God is light provided Augustine with a new direction in life and enabled him to acknowledge his sinfulness and to turn towards the good.
08:04
Alexandre Men. 32. Christian faith, inasmuch as it proclaims the truth of God’s total love and opens us to the power of that love, penetrates to the core of our human experience. Each of us comes to …Mai mult
Alexandre Men.
32. Christian faith, inasmuch as it proclaims the truth of God’s total love and opens us to the power of that love, penetrates to the core of our human experience. Each of us comes to the light because of love, and each of us is called to love in order to remain in the light. Desirous of illumining all reality with the love of God made manifest in Jesus, and seeking to love others with that same love, the first Christians found in the Greek world, with its thirst for truth, an ideal partner in dialogue. The encounter of the Gospel message with the philosophical culture of the ancient world proved a decisive step in the evangelization of all peoples, and stimulated a fruitful interaction between faith and reason which has continued down the centuries to our own times. Blessed John Paul II, in his Encyclical Letter Fides et Ratio, showed how faith and reason each strengthen the other.[27] Once we discover the full light of Christ’s love, we realize that each of the loves …Mai mult
32. Christian faith, inasmuch as it proclaims the truth of God’s total love and opens us to the power of that love, penetrates to the core of our human experience. Each of us comes to the light because of love, and each of us is called to love in order to remain in the light. Desirous of illumining all reality with the love of God made manifest in Jesus, and seeking to love others with that same love, the first Christians found in the Greek world, with its thirst for truth, an ideal partner in dialogue. The encounter of the Gospel message with the philosophical culture of the ancient world proved a decisive step in the evangelization of all peoples, and stimulated a fruitful interaction between faith and reason which has continued down the centuries to our own times. Blessed John Paul II, in his Encyclical Letter Fides et Ratio, showed how faith and reason each strengthen the other.[27] Once we discover the full light of Christ’s love, we realize that each of the loves …Mai mult
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Saint Louis. How does one attain this synthesis between hearing and seeing? It becomes possible through the person of Christ himself, who can be seen and heard. He is the Word made flesh, whose glory …Mai mult
Saint Louis.
How does one attain this synthesis between hearing and seeing? It becomes possible through the person of Christ himself, who can be seen and heard. He is the Word made flesh, whose glory we have seen (cf. Jn 1:14). The light of faith is the light of a countenance in which the Father is seen. In the Fourth Gospel, the truth which faith attains is the revelation of the Father in the Son, in his flesh and in his earthly deeds, a truth which can be defined as the "light-filled life" of Jesus.[24] This means that faith-knowledge does not direct our gaze to a purely inward truth. The truth which faith discloses to us is a truth centred on an encounter with Christ, on the contemplation of his life and on the awareness of his presence. Saint Thomas Aquinas speaks of the Apostles’ oculata fides — a faith which sees! — in the presence of the body of the Risen Lord.[25] With their own eyes they saw the risen Jesus and they believed; in a word, they were able to peer into the depths …Mai mult
How does one attain this synthesis between hearing and seeing? It becomes possible through the person of Christ himself, who can be seen and heard. He is the Word made flesh, whose glory we have seen (cf. Jn 1:14). The light of faith is the light of a countenance in which the Father is seen. In the Fourth Gospel, the truth which faith attains is the revelation of the Father in the Son, in his flesh and in his earthly deeds, a truth which can be defined as the "light-filled life" of Jesus.[24] This means that faith-knowledge does not direct our gaze to a purely inward truth. The truth which faith discloses to us is a truth centred on an encounter with Christ, on the contemplation of his life and on the awareness of his presence. Saint Thomas Aquinas speaks of the Apostles’ oculata fides — a faith which sees! — in the presence of the body of the Risen Lord.[25] With their own eyes they saw the risen Jesus and they believed; in a word, they were able to peer into the depths …Mai mult
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Therese Lisieux Rome. This alleged antithesis does not, however, correspond to the biblical datum. The Old Testament combined both kinds of knowledge, since hearing God’s word is accompanied by the …Mai mult
Therese Lisieux Rome.
This alleged antithesis does not, however, correspond to the biblical datum. The Old Testament combined both kinds of knowledge, since hearing God’s word is accompanied by the desire to see his face. The ground was thus laid for a dialogue with Hellenistic culture, a dialogue present at the heart of sacred Scripture. Hearing emphasizes personal vocation and obedience, and the fact that truth is revealed in time. Sight provides a vision of the entire journey and allows it to be situated within God’s overall plan; without this vision, we would be left only with unconnected parts of an unknown whole.
This alleged antithesis does not, however, correspond to the biblical datum. The Old Testament combined both kinds of knowledge, since hearing God’s word is accompanied by the desire to see his face. The ground was thus laid for a dialogue with Hellenistic culture, a dialogue present at the heart of sacred Scripture. Hearing emphasizes personal vocation and obedience, and the fact that truth is revealed in time. Sight provides a vision of the entire journey and allows it to be situated within God’s overall plan; without this vision, we would be left only with unconnected parts of an unknown whole.
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Sainte Faustine Canada. 25. Today more than ever, we need to be reminded of this bond between faith and truth, given the crisis of truth in our age. In contemporary culture, we often tend to consider …Mai mult
Sainte Faustine Canada.
25. Today more than ever, we need to be reminded of this bond between faith and truth, given the crisis of truth in our age. In contemporary culture, we often tend to consider the only real truth to be that of technology: truth is what we succeed in building and measuring by our scientific know-how, truth is what works and what makes life easier and more comfortable. Nowadays this appears as the only truth that is certain, the only truth that can be shared, the only truth that can serve as a basis for discussion or for common undertakings. Yet at the other end of the scale we are willing to allow for subjective truths of the individual, which consist in fidelity to his or her deepest convictions, yet these are truths valid only for that individual and not capable of being proposed to others in an effort to serve the common good. But Truth itself, the truth which would comprehensively explain our life as individuals and in society, is regarded with suspicion. Surely …Mai mult
25. Today more than ever, we need to be reminded of this bond between faith and truth, given the crisis of truth in our age. In contemporary culture, we often tend to consider the only real truth to be that of technology: truth is what we succeed in building and measuring by our scientific know-how, truth is what works and what makes life easier and more comfortable. Nowadays this appears as the only truth that is certain, the only truth that can be shared, the only truth that can serve as a basis for discussion or for common undertakings. Yet at the other end of the scale we are willing to allow for subjective truths of the individual, which consist in fidelity to his or her deepest convictions, yet these are truths valid only for that individual and not capable of being proposed to others in an effort to serve the common good. But Truth itself, the truth which would comprehensively explain our life as individuals and in society, is regarded with suspicion. Surely …Mai mult
59:56
Therese Lisieux diffusion F2 At times, where knowledge of the truth is concerned, hearing has been opposed to sight; it has been claimed that an emphasis on sight was characteristic of Greek culture.…Mai mult
Therese Lisieux diffusion F2
At times, where knowledge of the truth is concerned, hearing has been opposed to sight; it has been claimed that an emphasis on sight was characteristic of Greek culture. If light makes possible that contemplation of the whole to which humanity has always aspired, it would also seem to leave no space for freedom, since it comes down from heaven directly to the eye, without calling for a response. It would also seem to call for a kind of static contemplation, far removed from the world of history with its joys and sufferings. From this standpoint, the biblical understanding of knowledge would be antithetical to the Greek understanding, inasmuch as the latter linked knowledge to sight in its attempt to attain a comprehensive understanding of reality.
At times, where knowledge of the truth is concerned, hearing has been opposed to sight; it has been claimed that an emphasis on sight was characteristic of Greek culture. If light makes possible that contemplation of the whole to which humanity has always aspired, it would also seem to leave no space for freedom, since it comes down from heaven directly to the eye, without calling for a response. It would also seem to call for a kind of static contemplation, far removed from the world of history with its joys and sufferings. From this standpoint, the biblical understanding of knowledge would be antithetical to the Greek understanding, inasmuch as the latter linked knowledge to sight in its attempt to attain a comprehensive understanding of reality.
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Jean Paul II France. 26. This being the case, can Christian faith provide a service to the common good with regard to the right way of understanding truth? To answer this question, we need to reflect …Mai mult
Jean Paul II France.
26. This being the case, can Christian faith provide a service to the common good with regard to the right way of understanding truth? To answer this question, we need to reflect on the kind of knowledge involved in faith. Here a saying of Saint Paul can help us: "One believes with the heart" (Rom 10:10). In the Bible, the heart is the core of the human person, where all his or her different dimensions intersect: body and spirit, interiority and openness to the world and to others, intellect, will and affectivity. If the heart is capable of holding all these dimensions together, it is because it is where we become open to truth and love, where we let them touch us and deeply transform us. Faith transforms the whole person precisely to the extent that he or she becomes open to love. Through this blending of faith and love we come to see the kind of knowledge which faith entails, its power to convince and its ability to illumine our steps. Faith knows because it is …Mai mult
26. This being the case, can Christian faith provide a service to the common good with regard to the right way of understanding truth? To answer this question, we need to reflect on the kind of knowledge involved in faith. Here a saying of Saint Paul can help us: "One believes with the heart" (Rom 10:10). In the Bible, the heart is the core of the human person, where all his or her different dimensions intersect: body and spirit, interiority and openness to the world and to others, intellect, will and affectivity. If the heart is capable of holding all these dimensions together, it is because it is where we become open to truth and love, where we let them touch us and deeply transform us. Faith transforms the whole person precisely to the extent that he or she becomes open to love. Through this blending of faith and love we come to see the kind of knowledge which faith entails, its power to convince and its ability to illumine our steps. Faith knows because it is …Mai mult
01:15:30
Mere Teresa Arte. If love needs truth, truth also needs love. Love and truth are inseparable. Without love, truth becomes cold, impersonal and oppressive for people’s day-to-day lives. The truth we …Mai mult
Mere Teresa Arte.
If love needs truth, truth also needs love. Love and truth are inseparable. Without love, truth becomes cold, impersonal and oppressive for people’s day-to-day lives. The truth we seek, the truth that gives meaning to our journey through life, enlightens us whenever we are touched by love. One who loves realizes that love is an experience of truth, that it opens our eyes to see reality in a new way, in union with the beloved. In this sense, Saint Gregory the Great could write that "amor ipse notitia est", love is itself a kind of knowledge possessed of its own logic.[20] It is a relational way of viewing the world, which then becomes a form of shared knowledge, vision through the eyes of another and a shared vision of all that exists. William of Saint-Thierry, in the Middle Ages, follows this tradition when he comments on the verse of the Song of Songs where the lover says to the beloved, "Your eyes are doves" (Song 1:15).[21] The two eyes, says William, are faith-filled …Mai mult
If love needs truth, truth also needs love. Love and truth are inseparable. Without love, truth becomes cold, impersonal and oppressive for people’s day-to-day lives. The truth we seek, the truth that gives meaning to our journey through life, enlightens us whenever we are touched by love. One who loves realizes that love is an experience of truth, that it opens our eyes to see reality in a new way, in union with the beloved. In this sense, Saint Gregory the Great could write that "amor ipse notitia est", love is itself a kind of knowledge possessed of its own logic.[20] It is a relational way of viewing the world, which then becomes a form of shared knowledge, vision through the eyes of another and a shared vision of all that exists. William of Saint-Thierry, in the Middle Ages, follows this tradition when he comments on the verse of the Song of Songs where the lover says to the beloved, "Your eyes are doves" (Song 1:15).[21] The two eyes, says William, are faith-filled …Mai mult
51:13
Angel Saul Hernandez
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En verdad la vida de Madre Teresa fue muy grande y ha dejado la semilla en los corazones de los que la conocen, para que sean como Jesús El Cristo, …Mai mult
En verdad la vida de Madre Teresa fue muy grande y ha dejado la semilla en los corazones de los que la conocen, para que sean como Jesús El Cristo, ella lo imito....
Sainte Jeanne d'Arc. 27. L'explication du lien entre la foi et la certitude avancée par le philosophe Ludwig Wittgenstein est bien connu. Pour Wittgenstein, croyant peut être comparée à l'expérience …Mai mult
Sainte Jeanne d'Arc.
27. L'explication du lien entre la foi et la certitude avancée par le philosophe Ludwig Wittgenstein est bien connu. Pour Wittgenstein, croyant peut être comparée à l'expérience de tomber en amour: ce est quelque chose de subjectif qui ne peut être La proposé comme une vérité valable pour tout le monde. [19] En effet, la plupart des gens de nos jours ne considérerait pas l'amour comme liées en aucune façon à la vérité. L'amour est considéré comme une expérience associée avec le monde des émotions fugaces, ne est plus à la vérité.
27. L'explication du lien entre la foi et la certitude avancée par le philosophe Ludwig Wittgenstein est bien connu. Pour Wittgenstein, croyant peut être comparée à l'expérience de tomber en amour: ce est quelque chose de subjectif qui ne peut être La proposé comme une vérité valable pour tout le monde. [19] En effet, la plupart des gens de nos jours ne considérerait pas l'amour comme liées en aucune façon à la vérité. L'amour est considéré comme une expérience associée avec le monde des émotions fugaces, ne est plus à la vérité.
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Sainte Faustine Apotre. 24. Read in this light, the prophetic text leads to one conclusion: we need knowledge, we need truth, because without these we cannot stand firm, we cannot move forward. Faith …Mai mult
Sainte Faustine Apotre.
24. Read in this light, the prophetic text leads to one conclusion: we need knowledge, we need truth, because without these we cannot stand firm, we cannot move forward. Faith without truth does not save, it does not provide a sure footing. It remains a beautiful story, the projection of our deep yearning for happiness, something capable of satisfying us to the extent that we are willing to deceive ourselves. Either that, or it is reduced to a lofty sentiment which brings consolation and cheer, yet remains prey to the vagaries of our spirit and the changing seasons, incapable of sustaining a steady journey through life. If such were faith, King Ahaz would be right not to stake his life and the security of his kingdom on a feeling. But precisely because of its intrinsic link to truth, faith is instead able to offer a new light, superior to the king’s calculations, for it sees further into the distance and takes into account the hand of God, who remains faithful to …Mai mult
24. Read in this light, the prophetic text leads to one conclusion: we need knowledge, we need truth, because without these we cannot stand firm, we cannot move forward. Faith without truth does not save, it does not provide a sure footing. It remains a beautiful story, the projection of our deep yearning for happiness, something capable of satisfying us to the extent that we are willing to deceive ourselves. Either that, or it is reduced to a lofty sentiment which brings consolation and cheer, yet remains prey to the vagaries of our spirit and the changing seasons, incapable of sustaining a steady journey through life. If such were faith, King Ahaz would be right not to stake his life and the security of his kingdom on a feeling. But precisely because of its intrinsic link to truth, faith is instead able to offer a new light, superior to the king’s calculations, for it sees further into the distance and takes into account the hand of God, who remains faithful to …Mai mult
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Saint Faustine KTO. 23. Unless you believe, you will not understand (cf. Is 7:9). The Greek version of the Hebrew Bible, the Septuagint translation produced in Alexandria, gives the above rendering …Mai mult
Saint Faustine KTO.
23. Unless you believe, you will not understand (cf. Is 7:9). The Greek version of the Hebrew Bible, the Septuagint translation produced in Alexandria, gives the above rendering of the words spoken by the prophet Isaiah to King Ahaz. In this way, the issue of the knowledge of truth became central to faith. The Hebrew text, though, reads differently; the prophet says to the king: "If you will not believe, you shall not be established". Here there is a play on words, based on two forms of the verb ’am?n: "you will believe" (ta’amînû) and "you shall be established" (t?’?m?nû). Terrified by the might of his enemies, the king seeks the security that an alliance with the great Assyrian empire can offer. The prophet tells him instead to trust completely in the solid and steadfast rock which is the God of Israel. Because God is trustworthy, it is reasonable to have faith in him, to stand fast on his word. He is the same God that Isaiah will later call, twice in one verse,…Mai mult
23. Unless you believe, you will not understand (cf. Is 7:9). The Greek version of the Hebrew Bible, the Septuagint translation produced in Alexandria, gives the above rendering of the words spoken by the prophet Isaiah to King Ahaz. In this way, the issue of the knowledge of truth became central to faith. The Hebrew text, though, reads differently; the prophet says to the king: "If you will not believe, you shall not be established". Here there is a play on words, based on two forms of the verb ’am?n: "you will believe" (ta’amînû) and "you shall be established" (t?’?m?nû). Terrified by the might of his enemies, the king seeks the security that an alliance with the great Assyrian empire can offer. The prophet tells him instead to trust completely in the solid and steadfast rock which is the God of Israel. Because God is trustworthy, it is reasonable to have faith in him, to stand fast on his word. He is the same God that Isaiah will later call, twice in one verse,…Mai mult
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Yvonne Aimée Malestroit. 16. The clearest proof of the reliability of Christ’s love is to be found in his dying for our sake. If laying down one’s life for one’s friends is the greatest proof of love …Mai mult
Yvonne Aimée Malestroit.
16. The clearest proof of the reliability of Christ’s love is to be found in his dying for our sake. If laying down one’s life for one’s friends is the greatest proof of love (cf. Jn 15:13), Jesus offered his own life for all, even for his enemies, to transform their hearts. This explains why the evangelists could see the hour of Christ’s crucifixion as the culmination of the gaze of faith; in that hour the depth and breadth of God’s love shone forth. It was then that Saint John offered his solemn testimony, as together with the Mother of Jesus he gazed upon the pierced one (cf. Jn 19:37): "He who saw this has borne witness, so that you also may believe. His testimony is true, and he knows that he tells the truth" (Jn 19:35). In Dostoevsky’s The Idiot, Prince Myshkin sees a painting by Hans Holbein the Younger depicting Christ dead in the tomb and says: "Looking at that painting might cause one to lose his faith".[14] The painting is a gruesome portrayal of …Mai mult
16. The clearest proof of the reliability of Christ’s love is to be found in his dying for our sake. If laying down one’s life for one’s friends is the greatest proof of love (cf. Jn 15:13), Jesus offered his own life for all, even for his enemies, to transform their hearts. This explains why the evangelists could see the hour of Christ’s crucifixion as the culmination of the gaze of faith; in that hour the depth and breadth of God’s love shone forth. It was then that Saint John offered his solemn testimony, as together with the Mother of Jesus he gazed upon the pierced one (cf. Jn 19:37): "He who saw this has borne witness, so that you also may believe. His testimony is true, and he knows that he tells the truth" (Jn 19:35). In Dostoevsky’s The Idiot, Prince Myshkin sees a painting by Hans Holbein the Younger depicting Christ dead in the tomb and says: "Looking at that painting might cause one to lose his faith".[14] The painting is a gruesome portrayal of …Mai mult
02:41:19
Chiara Luce Badano en. 21. Nous en venons à voir La Différence, Alors, versez Ce Qui Nous déchirer les feuilles. Ceux qui coupe et l'amour de l'est Qu'ils nominale de TRANSFORMEE Ont Ont ouvert à …Mai mult
Chiara Luce Badano en.
21. Nous en venons à voir La Différence, Alors, versez Ce Qui Nous déchirer les feuilles. Ceux qui coupe et l'amour de l'est Qu'ils nominale de TRANSFORMEE Ont Ont ouvert à Laquelle semble Leurs feuilles Coeurs. Cette offre à Leur Par ouverture de l'amour primordiale Agrandi et leur Vie Est ELARG. "Qu'est-ce moi qui Vivente étape Longtemps plus à l'est, Mais qui vit en moi eux, le Christ» ( Gal 2:20). "Que le Christ leurs habitats semblent danser Vos feuilles Coeurs" ( Eph 3:17). La conscience de la variété aller Croy ELARG Maintenant une cause d'Un Autre de la présence; Vit Maintenant la danse et Fait this Autre, Dans l'amour, sur juin Toute la vie nouvelle AMPLEUR Prend Ici, l'Esprit Saint Voyons Nous à l'œuvre Le Chrétien.. Peut voir Avec les les yeux la partie de danse Jésus et son Esprit, fils filiales d'attitude, Parce Que les il OÜ Elle actions de danse fils amour, l'Esprit Qui est. Dans l'amour de Jésus, Nous danse juin de Certaine recevons Sa vision …Mai mult
21. Nous en venons à voir La Différence, Alors, versez Ce Qui Nous déchirer les feuilles. Ceux qui coupe et l'amour de l'est Qu'ils nominale de TRANSFORMEE Ont Ont ouvert à Laquelle semble Leurs feuilles Coeurs. Cette offre à Leur Par ouverture de l'amour primordiale Agrandi et leur Vie Est ELARG. "Qu'est-ce moi qui Vivente étape Longtemps plus à l'est, Mais qui vit en moi eux, le Christ» ( Gal 2:20). "Que le Christ leurs habitats semblent danser Vos feuilles Coeurs" ( Eph 3:17). La conscience de la variété aller Croy ELARG Maintenant une cause d'Un Autre de la présence; Vit Maintenant la danse et Fait this Autre, Dans l'amour, sur juin Toute la vie nouvelle AMPLEUR Prend Ici, l'Esprit Saint Voyons Nous à l'œuvre Le Chrétien.. Peut voir Avec les les yeux la partie de danse Jésus et son Esprit, fils filiales d'attitude, Parce Que les il OÜ Elle actions de danse fils amour, l'Esprit Qui est. Dans l'amour de Jésus, Nous danse juin de Certaine recevons Sa vision …Mai mult
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Saint Edith Stein. 22. De cette façon, la vie du croyant devient Existence année ecclésiastique, une vie vécue dans l'Église. Quand Saint Paul dit aux chrétiens de Rome que tous ceux qui croient dans …Mai mult
Saint Edith Stein.
22. De cette façon, la vie du croyant devient Existence année ecclésiastique, une vie vécue dans l'Église. Quand Saint Paul dit aux chrétiens de Rome que tous ceux qui croient dans le Christ un seul corps, il les exhorte à ne pas se vanter de cela; Au contraire, chacun doit penser à lui-même "Selon la mesure de foi que Dieu qui a affecté" ( Rom 12: 3). Ceux qui croient et en viennent à se voir dans la lumière de la foi qu'ils professent: le Christ est le miroir dans lequel ils leur propre image étant pleinement réalisés. Et comme le Christ lui-même se réunit pour tous ceux qui croient et Them Ceux et Son corps fait, de sorte que la chrétienne vient de se voir comme un membre de ce corps, en relation d'année avec tous les autres croyants essentiels. L'image du corps ne signifie pas que le croyant est tout simplement une partie de l'année entière anonyme, un simple rouage dans la grande machine; Au contraire, il met en évidence l'union vitale du Christ avec les croyants …Mai mult
22. De cette façon, la vie du croyant devient Existence année ecclésiastique, une vie vécue dans l'Église. Quand Saint Paul dit aux chrétiens de Rome que tous ceux qui croient dans le Christ un seul corps, il les exhorte à ne pas se vanter de cela; Au contraire, chacun doit penser à lui-même "Selon la mesure de foi que Dieu qui a affecté" ( Rom 12: 3). Ceux qui croient et en viennent à se voir dans la lumière de la foi qu'ils professent: le Christ est le miroir dans lequel ils leur propre image étant pleinement réalisés. Et comme le Christ lui-même se réunit pour tous ceux qui croient et Them Ceux et Son corps fait, de sorte que la chrétienne vient de se voir comme un membre de ce corps, en relation d'année avec tous les autres croyants essentiels. L'image du corps ne signifie pas que le croyant est tout simplement une partie de l'année entière anonyme, un simple rouage dans la grande machine; Au contraire, il met en évidence l'union vitale du Christ avec les croyants …Mai mult
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Chira Luce Badano fr. 20. Faith’s new way of seeing things is centred on Christ. Faith in Christ brings salvation because in him our lives become radically open to a love that precedes us, a love that …Mai mult
Chira Luce Badano fr.
20. Faith’s new way of seeing things is centred on Christ. Faith in Christ brings salvation because in him our lives become radically open to a love that precedes us, a love that transforms us from within, acting in us and through us. This is clearly seen in Saint Paul’s exegesis of a text from Deuteronomy, an exegesis consonant with the heart of the Old Testament message. Moses tells the people that God’s command is neither too high nor too far away. There is no need to say: "Who will go up for us to heaven and bring it to us?" or "Who will go over the sea for us, and bring it to us?" (Dt 30:11-14). Paul interprets this nearness of God’s word in terms of Christ’s presence in the Christian. "Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down), or ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead)" (Rom 10:6-7). Christ came down to earth and rose from the dead; by his incarnation and resurrection, the …Mai mult
20. Faith’s new way of seeing things is centred on Christ. Faith in Christ brings salvation because in him our lives become radically open to a love that precedes us, a love that transforms us from within, acting in us and through us. This is clearly seen in Saint Paul’s exegesis of a text from Deuteronomy, an exegesis consonant with the heart of the Old Testament message. Moses tells the people that God’s command is neither too high nor too far away. There is no need to say: "Who will go up for us to heaven and bring it to us?" or "Who will go over the sea for us, and bring it to us?" (Dt 30:11-14). Paul interprets this nearness of God’s word in terms of Christ’s presence in the Christian. "Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down), or ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead)" (Rom 10:6-7). Christ came down to earth and rose from the dead; by his incarnation and resurrection, the …Mai mult
42:34
Saint Padre Pio 3 To enable us to know, accept and follow him, the Son of God took on our flesh. In this way he also saw the Father humanly, within the setting of a journey unfolding in time. Christian …Mai mult
Saint Padre Pio 3
To enable us to know, accept and follow him, the Son of God took on our flesh. In this way he also saw the Father humanly, within the setting of a journey unfolding in time. Christian faith is faith in the incarnation of the Word and his bodily resurrection; it is faith in a God who is so close to us that he entered our human history. Far from divorcing us from reality, our faith in the Son of God made man in Jesus of Nazareth enables us to grasp reality’s deepest meaning and to see how much God loves this world and is constantly guiding it towards himself. This leads us, as Christians, to live our lives in this world with ever greater commitment and intensity.
To enable us to know, accept and follow him, the Son of God took on our flesh. In this way he also saw the Father humanly, within the setting of a journey unfolding in time. Christian faith is faith in the incarnation of the Word and his bodily resurrection; it is faith in a God who is so close to us that he entered our human history. Far from divorcing us from reality, our faith in the Son of God made man in Jesus of Nazareth enables us to grasp reality’s deepest meaning and to see how much God loves this world and is constantly guiding it towards himself. This leads us, as Christians, to live our lives in this world with ever greater commitment and intensity.
44:08
Saint Padre Pio 2 18. This fullness which Jesus brings to faith has another decisive aspect. In faith, Christ is not simply the one in whom we believe, the supreme manifestation of God’s love; he is …Mai mult
Saint Padre Pio 2
18. This fullness which Jesus brings to faith has another decisive aspect. In faith, Christ is not simply the one in whom we believe, the supreme manifestation of God’s love; he is also the one with whom we are united precisely in order to believe. Faith does not merely gaze at Jesus, but sees things as Jesus himself sees them, with his own eyes: it is a participation in his way of seeing. In many areas in our lives we trust others who know more than we do. We trust the architect who builds our home, the pharmacist who gives us medicine for healing, the lawyer who defends us in court. We also need someone trustworthy and knowledgeable where God is concerned. Jesus, the Son of God, is the one who makes God known to us (cf. Jn 1:18). Christ’s life, his way of knowing the Father and living in complete and constant relationship with him, opens up new and inviting vistas for human experience. Saint John brings out the importance of a personal relationship with Jesus for …Mai mult
18. This fullness which Jesus brings to faith has another decisive aspect. In faith, Christ is not simply the one in whom we believe, the supreme manifestation of God’s love; he is also the one with whom we are united precisely in order to believe. Faith does not merely gaze at Jesus, but sees things as Jesus himself sees them, with his own eyes: it is a participation in his way of seeing. In many areas in our lives we trust others who know more than we do. We trust the architect who builds our home, the pharmacist who gives us medicine for healing, the lawyer who defends us in court. We also need someone trustworthy and knowledgeable where God is concerned. Jesus, the Son of God, is the one who makes God known to us (cf. Jn 1:18). Christ’s life, his way of knowing the Father and living in complete and constant relationship with him, opens up new and inviting vistas for human experience. Saint John brings out the importance of a personal relationship with Jesus for …Mai mult
55:44
Padre Pio KTO. 19. On the basis of this sharing in Jesus’ way of seeing things, Saint Paul has left us a description of the life of faith. In accepting the gift of faith, believers become a new creation …Mai mult
Padre Pio KTO.
19. On the basis of this sharing in Jesus’ way of seeing things, Saint Paul has left us a description of the life of faith. In accepting the gift of faith, believers become a new creation; they receive a new being; as God’s children, they are now "sons in the Son". The phrase "Abba, Father", so characteristic of Jesus’ own experience, now becomes the core of the Christian experience (cf. Rom 8:15). The life of faith, as a filial existence, is the acknowledgment of a primordial and radical gift which upholds our lives. We see this clearly in Saint Paul’s question to the Corinthians: "What have you that you did not receive?" (1 Cor 4:7). This was at the very heart of Paul’s debate with the Pharisees: the issue of whether salvation is attained by faith or by the works of the law. Paul rejects the attitude of those who would consider themselves justified before God on the basis of their own works. Such people, even when they obey the commandments and do good works, are centred …Mai mult
19. On the basis of this sharing in Jesus’ way of seeing things, Saint Paul has left us a description of the life of faith. In accepting the gift of faith, believers become a new creation; they receive a new being; as God’s children, they are now "sons in the Son". The phrase "Abba, Father", so characteristic of Jesus’ own experience, now becomes the core of the Christian experience (cf. Rom 8:15). The life of faith, as a filial existence, is the acknowledgment of a primordial and radical gift which upholds our lives. We see this clearly in Saint Paul’s question to the Corinthians: "What have you that you did not receive?" (1 Cor 4:7). This was at the very heart of Paul’s debate with the Pharisees: the issue of whether salvation is attained by faith or by the works of the law. Paul rejects the attitude of those who would consider themselves justified before God on the basis of their own works. Such people, even when they obey the commandments and do good works, are centred …Mai mult
52:05