Emmanuel God With Us Quotes

The closer you are to the end of your temporal trials, the louder the voice of critics. Close your ears to the heavy downpours of their discouragements. God whispers; “I am with you”!

Could God have justified Himself before human history, so full of suffering, without placing Christ's Cross at the center of that history? . . . But God, who besides being Omnipotence is Wisdom and--to repeat once again--Love, desires to justify Himself to mankind. He is not the Absolute that remains outside of the world, indifferent to human suffering. he is Emmanuel, God-with-us, a God who shares man's lot and participates in his destiny.

Develop what you have. Project it to the world. God will put a star up there on you. Then the wise men will look for you as they looked for Christ. They are going to bring the gold, the frankinsence and the myrrh. Even if you are hiding in the sheep's pen, they will find you once the star directs them!

At first sight, joy seems to be connected with being different. When you receive a compliment or win an award, you experience the joy of not being the same as others. You are faster, smarter, more beautiful, and it is that difference that brings you joy. But such joy is very temporary. True joy is hidden where we are the same as other people: fragile and mortal. It is the joy of belonging to the human race. It is the joy of being with others as a friend, a companion, a fellow traveler. This is the joy of Jesus, who is Emmanuel: God-with-us.

And morning came… It still comes. Our God is here, Emmanuel, among us, always coming towards us, always standing behind us, always standing up for us, always standing with us in solidarity in communion asking us to come with Him now as disciple, as follower, as believer, as a friend, as intimate beloved child of God, now and forever.

Whatever dream God gave to you is for the comfort of those God keeps around you!

For the rest of mankind to be with Christ means death, but for Christians it is a means of grace. Baptism is their assurance that they are "dead with Christ", "crucified with him", "buried with him", "planted together in the likeness of his death". All this creates in them the assurance that they will also live with him. "We with Christ"--for Christ is Emmanuel, "God with us." Only when we know Christ in this way is our being with him the source of grace.

God rarely asks us to do what is easy. He calls us to hard things. To love when we don’t feel like loving. To serve when we don’t feel like serving. But in the hard things, He never leaves our side. Emmanuel. God with us.

The contemporary world, scientific, technical, and sensualist, sees itself without exit - that is, without God - not because everything there is permitted and, by the way of technology, possible, but because everything there is equal. The unknown is immediately made familiar [...] The enchantment of sites, hyperbole of metaphorical concepts, the artifice of art, exaltation of ceremonies, the magic of solemnities - everywhere is suspected and denounced a theatrical apparatus, a purely rhetorical transcendence, the game. Vanity of vanities: the echo of our own voices, taken for a response to the few prayers that still remain to us; everywhere we have fallen back upon our own feet, as after the ecstasies of a drug. Except the other whom, in all this boredom, we cannot let go.

Missionaries are needed on the front line, where the Gospel has not yet reached, because there is something in the name of “Emmanuel” (God with us). God through us comes to these unreached people. They will touch God, see God, hear God – trough us. These people have not touched God in a specific way, only in God`s general revelation of Himself through His creation. How will they hear? How can they hear unless someone goes to them? (Romans 10:15). During my last trip to visit the x people, I had the powerful sense that our presence meant that God was in their midst. They needed to touch God trough human arms, human smiles, human interaction. We gave them that as we worked amongst them, as strangers who battled to make their lives better in a practical ways. In a sense, as they saw us helping them in that battle, they could say: “this is what God looks like... “

My father was a firm believer in raising his children according to his Christian faith as elucidated in Proverbs 22:6. Unfailingly at five every morning, my father would wake us children for devotion. "Get up. It's time to pray," he came calling. "I’m still very sleepy," I often complained. The prayers normally lasted about ten minutes and it had to be ten minutes of wakefulness, else we incurred the wrath of our father if he saw anyone sleeping. "Wake up, say 'Amen!'" he would yell. After that daily morning time for prayers, we were free to go about preparing for our day. He also taught us to say a simple prayer for him whenever he gave us money. “I pray God to bless you. May He replenish your pocket and may you be blessed by others. Amen.” We were also commanded to say the prayer to thank any other grownup who gifted us with money. The prayer became a magnet for monetary gifts because his friends were always excited to hear our little voices reciting the prayer dutifully. Some came to our house solely to be entertained by our family tradition of saying this particular prayer after being given money. They gave, we prayed, we were delighted and our piggy banks gained weight in coins.

O Come, O Come, Emmanuel “T hey shall call his name Immanuel” (which means, God with us)” (Matthew 1:23 ESV). This is perhaps our oldest Christmas carol. Historians say its roots go back to the 8th century. In its earliest form, it was a “plain song” or a chant and the monks sang it a cappella. It was sung or chanted in Latin during the seven days leading up to Christmas. Translated into English by John Mason Neale in 1851, we sing it to the tune “Veni, Emmanuel,” a 15th-century melody. Many churches sing it early in the Advent season because of its plaintive tone of expectant waiting. Traditionally Advent centers on the Old Testament preparation for the coming of the Messiah who will establish his kingdom on the earth. When the words form a prayer that Christ will come and “ransom captive Israel,” we ought to remember the long years of Babylonian captivity. Each verse of this carol features a different Old Testament name or title of the coming Messiah: “O come, O come, Emmanuel.” “O come, Thou Wisdom from on high.” “O come, Thou Rod of Jesse.” “O come, Thou Day-spring.” “O come, Thou Key of David.” “O come, Thou Lord of Might.” “O come, Desire of Nations.” This carol assumes a high level of biblical literacy. That fact might argue against singing it today because so many churchgoers don’t have any idea what “Day-spring” means or they think Jesse refers to a wrestler or maybe to a reality TV star. But that argument works both ways. We ought to sing this carol and we ought to use it as a teaching tool. Sing it—and explain it! We can see the Jewish roots of this carol in the refrain: Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. But Israel’s Messiah is also our Savior and Lord. What Israel was waiting for turns out to be the long-expected Jesus. So this carol rightly belongs to us as well. The first verse suggests the longing of the Jewish people waiting for Messiah to come: O come, O come, Emmanuel And ransom captive Israel That mourns in lonely exile here Until the Son of God appears The second verse pictures Christ redeeming us from hell and death: O come, Thou Rod of Jesse, free Thine own from Satan’s tyranny From depths of Hell Thy people save And give them victory o’er the grave This verse reminds us only Christ can take us home to heaven: O come, Thou Key of David, come, And open wide our heavenly home; Make safe the way that leads on high, And close the path to misery. Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. Let’s listen as Selah captures the Jewish flavor of this carol. Lord, we pray today for all those lost in the darkness of sin. We pray for those who feel there is no hope. May the light of Jesus shine in their hearts today. Amen.

LORD, as we celebrate your birth today, I praise you for coming to earth so that we who believe in you might know your forgiveness and experience your love. You are Emmanuel, God with us! Although as mere humans we are like a breath of air, our days like a passing shadow, you reached down from on high and brought us out of darkness into your marvelous light.

In Life of Christ, Archbishop Fulton Sheen puts it this way: “No man can love anything unless he can get his arms around it, and the cosmos is too big and too bulky. But once God became a Babe and was wrapped in swaddling clothes and laid in a manger, men could say, ‘This is Emmanuel, this is God with us.

God never promised us a life without pain or suffering, Jaime. He’s promised to never leave us in the midst of that pain. He promised to bring purpose out of that pain. Emmanuel, God is with us. That was the name given to Jesus. Emmanuel.

Emmanuel, God with us.” This means everything to us. What

Don't be afraid of yourselves! Don't be afraid of all that you are, in your human reality, where God pitches his tent to dwell with you. God is incarnation. God's new name is Emmanuel, God with us: God with your reality. Open yourself to it without fear. Only in the measure you discover yourself will you discover the depths of his love. In the depths of what you are, you will experience that you a re not alone. Someone, lovingly, and mercifully, has entered into the mystery of your humanity, not as spectator, not as judge, but as someone who loves you, who offers himself to you, who espouses you to free you, save you, and heal you... To stay with you forever, love you, loving you!

The Bible was never meant to be a manual; its message is all about Emmanuel! God with us! Every definition of distance is cancelled in Christ (Isa 40:4, 5). When Scripture is interpreted as a mere instruction manual for moral behavior its message is veiled. 2 Corinthians 3:15 says, “Whenever Moses is read the veil remains.

Jesus was able to engage His listeners with God's message and show how God can speak to us through the ordinary. The ordinary is ripe with so much depth.

I think about how the Lord never sleeps nor slumbers as He watches over us. When I lie across the door of the sheep pen to guard the sheep, I remember that He is my protection.

For every Catholic, it is clear that there is an inseparable union between God, Jesus Christ, and the Catholic Church. In fact, the Father sent His Son, who took a human nature for the work of the Redemption, and this Son, this incarnate God, founds a visible Church, of which He Himself is the Head. He creates one Church and since our Lord is absolute and unique, since He is really God, the only true God, there is also only one Church, which is absolute and unique, as Her Founder and Master is. "One Lord, one faith, one baptism, one God and Father of all," says St. Paul in his Epistle to the Ephesians (4:5). This Church is the sign among the nations; she is the temple of the living God; she is the spouse of the slaughtered Lamb, the new Jerusalem which has descended to this earth. The Church is truly the Emmanuel, that is to say, God among us, God with us, the divine nature amidst the human nature. She is really the Mystical Body of our Lord and so, she is a divine institution, since our Lord is God and so all He says and does is divine and all that He has founded is established as a divine foundation.

There simply is no knowable answer to the question of why there is suffering. But there is meaning. And for me that meaning ended up being related to Jesus—Emmanuel—which means “God with us.” We want to go to God for answers, but sometimes what we get is God’s presence.

God’s hand is beckoning us to question the ways we allow people to live in, stand in, and share their truths. And it is my prayer that we will be willing to see the testimonies of women like Dr. Blasey Ford, Tarana Burke, and Anita Hill. They are certainly clarion angels of the Divine, as holy gifts pointing us toward God’s desire that we believe women—for their names are Emmanuel, “God with us.

What we need is not simply better gear and techniques but a story that helps us remember another world is possible. The good news is that God’s story offers us just that. In the midst of our world’s deep brokenness, God’s kingdom breaks in to create new possibilities.

There is no perpetual happiness in the world. We can derive joy and happiness in several things, but life is full of surprises and unforeseen challenges, which can mar such joy and happiness. We cannot have or make everything in life perfect. We live in an imperfect world with imperfect human beings. The key ingredient to facing life, overcoming its challenges, and achieving peace, joy, and true happiness is to know God and follow all His commands. God gives us the wisdom to make the right choices in life. He creates opportunities for us and gives us the strength to carry us through the rough times. He gives us the wisdom and the ability to string together the various little things and sometimes big things in life that make us happy.

A family, home, or house (either physical or spiritual) is built. God is building a spiritual house with us, the living stones.

Let us offer our whole, not part, for He gave His all (Jesus).

Once again we mark the arrival of Advent. This holy season trumpets God’s extravagant love for us, a love beyond reckoning. Into our beautiful yet wounded world comes Emmanuel, God-with-us, carrying the promise of fresh hope to enliven our hearts. No matter how broken or seemingly hopeless our world may sometimes seem, the Advent messages are rich with joyous expectation and longing, insisting that God can and does bring forth life where none seems possible.

The more we aware we become of God in us, the more overwhelmed we are with a sense of total fulfilment and completeness; needs disappear into insignificance. He is not a God who is a far of; he is Emmanuel! Nothing you can seek to do or wish and pray for could qualify you more for life. Nothing can make you more attractive or your life more significant than to simply become aware of his nature and presence in you and his favour towards you mirrored in the finished work of Christ

Jesus is now enthroned as the Lord of heaven and earth. His kingdom has been established. And this kingdom is to be put into practice by his followers summoning all nations to obedient allegiance to him, marking them out in baptism. The closing line draws together the major themes of the gospel: the Emmanuel, the God-with-us, is now Jesus-with-us until the final end of the old age, the time when the new age, which has been inaugurated in the resurrection, has completed its transforming work in the world. This

When Matthew has the angel tell Joseph that the child to be born will be “Emmanuel,” “God with us,” and then finishes his gospel with Jesus himself telling his followers that he will be “with them always,” alert readers know that the entire story ought to be read with this in mind.

The narrative of the virgin birth is told in Matthew and Luke, but the citation of Isaiah 7:14 in Matthew 1:23 contains the prophecy: “‘Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel,’ which means, ‘God is with us.’” The Greek word for virgin is parthenos, but the Hebrew word in Isaiah 7:14 is ‘almah, which has the meaning “young girl.” Christian tradition has read the verse as a prediction of the “virgin birth” of a Messiah, even though the translator’s choice of parthenos was just one of several acceptable translation equivalences for the Hebrew ‘almah. Whatever the Septuagint translator intended, there can be no doubt that Matthew wished to emphasize a miraculous birth of Jesus.