By Jarrid Wilson
Greater than something, our God desires us to spend time with Him. He desires to be in courting with us, yet for a few cause, we can't locate the time. In a tradition of fast downloads and drive-through lattes, we study that speedier is healthier and that slowing down isn't an choice. but when we glance rigorously at Scripture, we see that this is often the complete opposite of ways God has known as us to live.
In 30 phrases, you'll locate encouragement to open your middle, brain, and soul to God. on a daily basis you'll specialize in a unmarried notice approximately God and our courting with Him. filled with key verses to meditate on, in addition to costs and teachings from Christian leaders, 30 phrases can help you're making a behavior of non secular development—one that might rework you from the interior out.
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Extra info for 30 Words: A Devotional for the Rest of Us
207, 216–19, 221–23, 245–46, 280, 466. Karl Barth, Protestant Theology, pp. 266–341, especially p. 338 where he misunderstands Herder’s account of experience and faith as merely empiricist and p. 339 where he overlooks Herder’s deployment of Hamann’s meta-critique and asserts that Herder’s redefining of faith as reason was ‘bound to be exposed to a possibly lethal counterblast from the other side, in a sphere where pure rationalism was simply master’. Barth truly assumed that there was such a sphere.
2 These thinkers did produce a theological critique of philosophy construed as the autonomy of reason, but in Barth’s work, as in those of later commentators, this central characteristic of their work is passed over, watered down, or else seen as an illegitimate confusion of faith with reason which betrays the pure word of God. But the result of these evasions and misconstruals is that we are left with a seriously impoverished account of the genesis of much of modern thought itself. Until recently, we have failed to see that it was the radical pietist assault on philosophy which forced Kantianism to be so quickly abandoned, and both provoked and made in turn to collapse in quick succession the defences of critical reason by Fichte, Hegel and Schelling, culminating in an astonishing reassertion of the radical pietist vision by Søren Kierkegaard.
418 (Nadler, II, p. 204).