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This theory suggests a "secure" IWM of self and others predicts viewing God as supporting. A person with a preoccupied or anxious attachment may be expected to have a deeply emotional, grasping relationship with their idea of God, while a person with an avoidant attachment would be expected to view a God as remote or inaccessible. [1]
From this view, ritual offers a means to catharsis through behaviors that foster connection with others, allowing for emotional expression. [83] This focus on connection contrasts to the separation that seems to underlie Scheff's view. Additional research suggests a social component of ritual.
The question on the human ability to fully comprehend the existence of God was introduced by Pascal. [11] Other philosophers, such as John Locke, brought on the concept of deism. Major ideas that influenced psychology and religion at the time were the rejection of "original sin", acceptance of personal morality without religion, and an emphasis ...
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.
Theosis (Ancient Greek: θέωσις), or deification (deification may also refer to apotheosis, lit. "making divine"), is a transformative process whose aim is likeness to or union with God, as taught by the Eastern Catholic Churches and the Eastern Orthodox Church; the same concept is also found in the Latin Church of the Catholic Church, where it is termed "divinization".
The underlying theme here is that God, the perfect goodness, [65] is known or experienced at least as much by the heart as by the intellect since, in the words of 1 John 4:16: "God is love, and he who abides in love abides in God and God in him." Some approaches to classical mysticism would consider the first two phases as preparatory to the ...
God created the hearts seven thousand years before the bodies and kept them in the station of proximity to Himself and He created the spirits seven thousand years before the hearts and kept them in the garden of intimate fellowship (uns) with Himself, and the consciences—the innermost part—He created seven thousand years before the spirits ...
[8] [9] In Schleirmacher's theology, self-consciousness contains "a feeling that points to the presence of an absolute other, God, as actively independent of the self and its 'world'." [ 10 ] For Schleiermacher, "all particular manifestations of piety share a common essence, the sense of dependency on God as the outside 'infinite'."