Essay about love of god

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It seems the love that parents have for their children is as close to unconditional love as we can get without the help of God's love in our lives.

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We continue to love our children through good times and bad, and we don't stop loving them if they don't meet the expectations we may have for them. We make a choice to love our children even when we consider them unlovable; our love doesn't stop when we don't "feel" love for them.

This is similar to God's love for us, but as we shall see, God's love transcends the human definition of love to a point that is hard for us to comprehend. The Bible tells us that "God is Love" 1 John But how can we even begin to understand that truth? There are many passages in the Bible that give us God's definition of love. The most well known verse is John , " For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

However, what God gave or should we say, "who" God gave was not a mere gift-wrapped present; God sacrificed His only Son so that we, who put our faith in His Son, will not spend eternity separated from Him. This is an amazing love, because we are the ones who choose to reject God, yet it's God who mends the separation through His intense personal sacrifice, and all we have to do is accept His gift. Another great verse about God's love is found in Romans , " But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

God doesn't say, "as soon as you clean up your act, I'll love you; " nor does He say, "I'll sacrifice my Son if you promise to love Me. God wants us to know that His love is unconditional, so He sent His Son, Jesus Christ, to die for us while we were still unlovable sinners. For the time has come for the wedding feast of the Lamb, and his bride has prepared herself. She has been given the finest of pure white linen to wear. It is no wonder then, that Bernard, among other church writers, exploits this metaphor as he opens his sermonic Commentary on the Song of Songs.

I think that nobody can grasp what it is except the one who receives it. For it is "a hidden manna," and only he who eats it still hungers for more. In short, the desire for God is not unlike falling in love, in which the love-struck desire nothing else but to be with the beloved.

Twenty Unusual Topic Suggestions For An Essay About Love And Hate

Bernard is one of many proto-evangelicals in his emphasis on the personal, intimate, and passionate relationship we can have with God. As he put it in his treatise On Loving God:. He is all that I need, all that I long for. I cannot love Thee as Thou deservest to be loved, for I cannot love Thee more than my own feebleness permits. I will love Thee more when Thou deemest me worthy to receive greater capacity for loving; yet never so perfectly as Thou hast deserved of me.

To encounter the living God is to meet with two realities at the same time.

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The first was expressed no more eloquently than by the philosopher and mathematician Blaise Pascal, when he haltingly transcribed in what became known as his Memorial, his stunning vision:. Monday, 23 November, … from about half past ten at night until about half past midnight,.

God is Love

GOD of Jesus Christ. My God and your God. Your GOD will be my God.

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Forgetfulness of the world and of everything, except GOD. Many a saint has experienced this reality, if not in a direct, overwhelming vision, certainly in some encounter that they can never shake. They can never shake it because of the second reality that accompanies an encounter with the living God—its insatiableness.

In Surprised by Joy, C. Lewis talked about such an experience:. It is difficult to find words strong enough for the sensation which came over me. An unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and Pleasure. Joy in my sense has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again.

The cardinal mistake in some Christian circles is telling people that knowing God will bring us peace. Yes, in the sense of knowing forgiveness and purpose in life. But in a deeper sense, an encounter with God brings us not only satisfaction but also deep dissatisfaction, not just fulfillment but also longing, and a longing that can never be fulfilled.

We are longing for the infinite, for that which all other desires only point. We can never exhaust its wonder and glory—and for that very reason, it is the most precious of longings. Again, a person like me is tempted to say that longing is given only to a few naturally spiritual people. They have a unique desire for God, but most of us desire concrete realities and have special passions for, perhaps, food and drink, or romance and love, or fine music or fine art, or to be in the splendor of creation, and so forth.

To each his own. And yet, Jesus says it is, in that he commands that we all pursue the love of God, and pursue it the fullest extent. Really live. In our restlessness, we flit from one thing to another as we follow our desires, hoping against hope to find something, anything that will cure our boredom and satisfy our longings.

Everything we pursue—financial security, love, fulfillment in a calling, the joy of a hobby or pastime, meaning work, and so forth—are mere pointers to something more true, more good, and more beautiful. We remain restless precisely because we mistake these shadows for the real thing.

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At our worst, we make idols out of the penultimate things we desire. At our most innocent, we are like confused travelers who rejoice in reaching a milestone, mistaking it for our destination.

In either case, there is something better that awaits us. Thus I fell into sorrow and confusion and error. The only thing at issue is whether we are aware of what our desires are for and where they are designed to lead us. To desire God—this is the sum and substance of life. There is no greater blessing than to give oneself to this pursuit, and to enjoy the everlasting longing it produces in us. So the psalmist is not neurotic or an emotional wreck, but the sanest of human creatures.

If it is a mental illness, then let us all share in it. A condensed version of this essay appeared in the June issue of Christianity Today. Mark Galli is editor in chief of Christianity Today. If you want to be alerted to the essays as they appear, subscribe to The Galli Report.

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