Quotes About Spiritual

4. God made angels. Angels are, broadly speaking, copies of humans, whom God did not make.

That Hadrian's profound Hellenophilia and his love of travelling, the two major driving impulses of his reign, were closely linked is clear. That his early experiences of Greece were formative in a different way – one which was to have considerable resonances for his spiritual curiosity and what was perhaps an innate predisposition to melancholy – is less well known.

Copper è venuto da me in sogno ieri notte. Non sembrava proprio un sogno. Potrei giurare che è venuto davvero da... be', da ovunque si trovi adesso, per farmi una visita». Chinò la testa verso di lui, sbirciandolo attraverso il fumo. «Ti sembra pazzesco?». Harmon alzò una spalla. «Non capisco come facciano gli altri ad avere informazioni riservate su certe cose, non importa quello in cui dichiarano di credere, o di non credere».

True authenticity, I'd decided, required an absolute, nearly spiritual denial of the audience, or even of the possibility of being watched; but here, something true, something real, had quickly morphed into something fake.

Space has always been the spiritual dimension of architecture. It is not the physical statement of the structure so much as what it contains that moves us.

There was Wilson's overweening spiritual arrogance, which Nicolson saw as part of the president's Presbyterian inheritance. There was Wilson's thin-skinned response to the slightest criticism or opposition, but above all, there was, as Wilson himself admitted, the American president's "one-track mind.

And in the middle is man, the highest and most rational of material beings but also the lowest of the spiritual beings, "the boundary line of things corporeal and incorporeal." Human beings occupy a crucial place in Aquinas's ordered nature. They are the one material being gifted with a soul. They are also the one spiritual being gifted with a mind, meaning an active intelligence ready to take on the challenges the material world offers.

translation of the New Testament in 1516. By exposing many of the errors of the old Latin Vulgate, Erasmus established a new appreciation for "pure Scripture" as the final authority on all things spiritual as well as many secular.

The Pseudo-Dionysius begins with a seeming paradox. We see God nowhere, and yet God is everywhere. The skeptic and atheist get stuck at the first obvious truth; they fail to push on to the second. The secret is that God's presence is made visible to us not directly but symbolically, in a material world that bears the faint but still perceptible trace of a higher intelligible and spiritual realm.

I think you are falling into the very general error of confining the spiritual world to the supremely good; but the supremely wicked, necessarily, have their portion in it. The merely carnal, sensual man can no more be a great sinner than he can be a great saint. Most of us are just indifferent, mixed-up creatures; we muddle through the world without realizing the meaning and the inner sense of things, and, consequently, our wickedness and our goodness are alike second-rate, unimportant.

I explained my magical sophisms with hallucinations of words! I ended up believing my spiritual disorder sacred. I was lazy, proof of my fever: I envied the happiness of animals—caterpillars, symbolic of the innocence of limbo; moles, virginity's sleep! I grew bitter. I said farewell to the world in a ballad.

the gnashing of teeth, the hissing of fire, the reeking sighs abate. All filthy memories fade out. My last regrets scamper off. . . . A spiritual battle is as brutal as a battle of men.

At last, I began to consider my mind's disorder a sacred thing.

The determinism of the physical laws simply reflects the determinism of the method of inference. This soulless nature of the scientific world need not worry those who are persuaded that the main significances of our environment are of a more spiritual character.

A spiritual and saving knowledge of God is the greatest need of every human creature.

The God of Scripture can only be known by those to whom He makes Himself known . Nor is God known by the intellect. "God is Spirit" (Joh 4:24), and therefore can only be known spiritually. But fallen man is not spiritual; he is carnal. He is dead to all that is spiritual. Unless he is born again, supernaturally brought from death unto life, miraculously translated out of darkness into light, he cannot even see the things of God (Joh 3:3), still less apprehend them (1Co 2:14).

Is there not in these words of our Lord a latent reference to the history of man's fall, and a designed contrast from the first tree? Just as by the act of "eating" man lost his spiritual life, so by an act of "eating" man now obtains spiritual and eternal life!

The marvel of regeneration is the bringing of a soul out of spiritual death into spiritual life. It is a new creation, which is a bringing of something out of nothing.

Why is it that, today, the masses are so utterly unconcerned about spiritual and eternal things, and that they are lovers of pleasure more than lovers of God? Why is it that, even on the battlefields, multitudes were so indifferent to their soul's welfare? Why is it that defiance of heaven is becoming more open, more blatant, more daring? The answer is, Because "There is no fear of God before their eyes" (Rom 3:18).

It matters not what growth has been made in grace, how well experienced we may be in the spiritual life, or how eminent the position we have occupied in the Lord's service—when He withdraws His sustaining hand the madness which is in our hearts by nature at once asserts itself, gains the upper hand, and leads us into a course of folly.

It is in the presence of God alone that the Christian can exert his spiritual energies with effect. Abiding in Christ, maintains us in that presence. A more unhappy error cannot befall a believer than to separate, in the habit of his mind, acquired knowledge from the living Christ.

Finally, the perpetuity of the Law appears in God's writing it in the hearts of His people at their new birth.

It is the eternal and absolute free favour of God, manifested in the vouchsafement of spiritual and eternal blessings to the guilty and the unworthy.

Nor is it the merit of Christ which moves God to bestow mercies on His elect: that would be substituting the effect for the cause. It is "through" or because of the tender mercy of our God that Christ was sent here to His people (Luke 1:78). The merits of Christ make it possible for God to righteously bestow spiritual mercies on His elect, justice having been fully satisfied by the Surety! No, mercy arises solely from God's imperial pleasure.