Love Above All Else
Aramaic Bible in Plain English And before everything, have a severe love for each other, for love covers a multitude of sins. New American Standard Above all, keep fervent in your love for one another, because love covers a multitude of sins.
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Jubilee Bible And above all things have fervent charity among yourselves; for charity shall cover a multitude of sins. King James Bible And above all things have fervent love among yourselves: American King James Version And above all things have fervent charity among yourselves: American Standard Version above all things being fervent in your love among yourselves; for love covereth a multitude of sins: Douay-Rheims Bible But before all things have a constant mutual charity among yourselves: Darby Bible Translation but before all things having fervent love among yourselves, because love covers a multitude of sins; English Revised Version above all things being fervent in your love among yourselves; for love covereth a multitude of sins: Webster's Bible Translation And above all things have fervent charity among yourselves: Weymouth New Testament Above all continue to love one another fervently, for love throws a veil over a multitude of faults.
If one ever seeks a justice that is not loving toward all involved, then one has not found true justice. If one strives for a faithfulness that is not compassionate or charitable toward others, then one has not found true faithfulness. If we ever feel a tension between holiness and love, or between truth and love, or between any other ideal or virtue and love, we must choose love —because it is in love that we will realize the potential of all other virtues and ideals.
After sin and death are dealt their final blow, when moral holiness is no longer a thing, there will still be love.
American Standard Version
This is why holiness—in the sense of moral holiness, separation from sin—cannot be the central, most essential attribute of God. God is eternally holy, in the sense of being utterly distinct from all else, wholly other. But moral holiness is not an eternal attribute of God, unless we wish to say sin and evil are eternal. It is, in fact, because God is distinct and other that God can love: Our holiness, our distinctiveness, is seen in our love.
Love fulfils truth; it completes it.
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Love puts flesh on truth. It is truth put into proper practice. It is neither inherently good nor bad. Truth only becomes virtuous, it only becomes good, when it is used in good ways for good ends. It is valuable and necessary, even in relation to love. But, while love without knowledge can still be virtuous, knowledge without love never is: Such knowledge risks simply puffing us up in pride, while love—even ignorant love—always builds up others 1 Cor 8: According to the report, Many orphans recognise that their guardians expected them to be grateful for even the most negligible assistance.
Love Above All Else
But children do not feel that they should be held responsible for the death of their parents. They—do not want to be made to be thankful for a situation which they view to be both dreadful and entirely not of their own making. Given the insistence of both adults and children, in all three communities, that orphaned children would be more vulnerable to ill treatment if living with adults who were not related to them, it was ironic how readily guardians seemed to tolerate, or even encourage, orphaned girls from the age of 12 becoming prostitutes, or being married off to much older men.
Female youths told the researchers that guardians often encouraged girls to sell sex or to find a Sugar Daddy. And one year-old girl commented: As long as families can't meet the needs of their children, girls will have to marry young, even before they have breasts. All the children reportedly felt that an orphaned child's best hope of adequate care was with a grandparent.
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When asked about their preferred care options, the children cited five. These were, in order of preference:. With their mother Nearly all felt that their mother was the o ne who loved them most and could best care for them, regardless of her economic, health or HIV status: No one will ever love you like your mother; she gave birth to you so you are part of her. With their grandmother Boys and girls would prefer to live in this situation even if their grandmother was elderly and they therefore had to perform a number of time-consuming and arduous tasks on her behalf.
Grandmothers will try to care for you as they would their own children. Many of the children involved in the study were living with their grandmothers and felt that they were living with the best person possible, even if other family members were materially better off. With unmarried older sister or brother In this context, children felt that their siblings loved them and would treat them fairly:. They will not ill-treat you because you are the same blood and there is nowhere else for you to go. The study also found that Boys and girls in Area 18 [urban township] also commented that in sibling-headed households, they had a say in family decisions and were able to work together to share ideas and solve problems.
In the two villages, it was found that girls often married by their late teens, and sometimes especially orphaned girls as young as 12 or 13 years old. With married brother or sister However, siblings spouses were seen as potentially problematic:. With a young aunt In most cases, children said that their young aunts were closer to them in age and would sympathise with their difficult and painful situation:.
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She won't beat you if you are tired from gardening or collecting water. One of the villages was close to two orphanages and children had strong views about the unacceptability of this care option. Staying in an orphanage is temporary, but your grandmother or sister will never leave you. They can chase you from there at any time. When you are too old, they make you leave, but you have nowhere to go.
Considering the negative experience of many of these children, one might wonder why relatives had ever taken them in. The Malawi study explored this question in some depth.
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It found that many guardians had taken in orphaned children out of consideration for them. Some felt they had no choice due to obligation or lack of an alternative caregiver and others said it was simply because the child was related to them, because they were concerned for the child's welfare, or because the child was in an abusive environment, or couldn't go to school. However, some of those interviewed admitted to more selfish motivations. The study report shows that children in all three communities had not been involved in the decision making around their care. Most adults had never considered child participation in decision making; in any case they felt that high levels of poverty and illness meant there were rarely any real options.
One elderly male guardian said that choosing a place for an orphan to live does not depend on who is who but on who has what. One prominent member of a Village AIDS Committee told the researchers, who asked about the role of children in stating their care preferences,. Children play no part in the decision making about their care.