Top 1200 Knowledge Of God Quotes & Sayings - Page 2

And if there be any addition to knowledge, it is rather a new knowledge than a greater knowledge; rather a singularity in a desire of proposing something that was not knownat all beforethananimproving, anadvancing, a multiplying of former inceptions; and by that means, no knowledge comes to be perfect.

Knowledge is now accepted as the best we humans can do at the moment, but with the hope that we will turn out to be wrong - and thus to advance our knowledge. What's happening to networked knowledge seems to make it much closer to the scientific idea of what knowledge is.

Through self-knowledge you begin to find out what is God, what is truth, what is that state which is timeless. In self-knowledge is the whole universe; it embraces all the struggles of humanity.

When it comes to power, God Himself is the power. God often uses foolish things to confound the wise. That is why people like me will ever be grateful to God. In terms of knowledge, education and name, I am nowhere - a neglected stone.

It was easy to love God in all that was beautiful. The lessons of deeper knowledge, though, instructed me to embrace God in all things.

Wouldn't it be wonderful if we had a world where everybody said, 'We don't know?' The fact is that you're surrounded -God and you don't see God, because you KNOW ABOUT God. The final barrier to the vision of God is your God concept. You miss God because you think you know. The highest knowledge of God is to know God as unknowable. All revelations, however divine, are never any more than a finger pointing at the moon. As we say in the East, 'When the sage points to the moon, all the idiot sees is the finger'.

When I was young, I said to God, 'God, tell me the mystery of the universe.' But God answered, 'That knowledge is for me alone.' So I said, 'God, tell me the mystery of the peanut.' Then God said, 'Well George, that's more nearly your size.' And he told me.

Knowledge is theory. We should be thankful if action of management is based on theory. Knowledge has temporal spread. Information is not knowledge. The world is drowning in information but is slow in acquisition of knowledge. There is no substitute for knowledge.

21st century is the century of knowledge and the world has always looked at India whenever knowledge finds prominence. Emergence of knowledge society is no more a slogan but has become a reality. Knowledge will be the fountainhead of all the activities that happen in human development.

Knowledge is going to make you stronger. Knowledge is going to let you control your life. Knowledge is going to give you the wisdom to teach their children. Knowledge is the thing that makes you smile in the face of disaster.

There are good reasons to believe in God, including the existence of mathematical principles and order in creation. They are positive reasons, based on knowledge, rather than default assumptions based on a temporary lack of knowledge.

He who has realized oneness with God possesses all knowledge contained in Him. Knowing the Lord as Beginning and End of all beings and worlds, a true Brahmin has knowledge of the hereafter and of the workings of nature on this plane of existence.

We say that knowledge is not mere talk, but a certain divine knowledge, that light which is kindled in the soul as a result of obedience to the commandments, and which reveals all that is in a state of becoming, enables man to know himself and teaches him to become possessed of God.

It is not opinions that man needs: it is TRUTH. It is not theology; it is God. It is not religion: it is Christ. It is not literature and science; but the knowledge of the free love of God in the gift of His only-begotten Son.

He who has not yet attained divine knowledge energized by love is proud of his spiritual progress. But he who has been granted such knowledge repeats with deep conviction the words uttered by the patriarch Abraham when he was granted the manifestation of God: 'I am dust and ashes' (Gen. 18:27).

Neither of us can come to either a knowledge of God, or a denial of God by our scientific research.

All true happiness, pure joy, sweet bounties, and untroubled pleasure lie in knowledge of God and love of God; they cannot exist without them.

Surely knowledge of the natural world, knowledge of the human condition, knowledge of the nature and dynamics of society, knowledge of the past so that one may use it in experiencing the present and aspiring to the future--all of these, it would seem reasonable to suppose, are essential to an educated man. To these must be added another--knowledge of the products of our artistic heritage that mark the history of our esthetic wonder and delight.

Be certain of this: that the highest aim of creation and its most important result are belief in God. The most exalted rank in humanity and its highest degree are the knowledge of God contained within belief in God.

The Holy Scriptures lead us to God and open the path to the knowledge of God.

If one does not make human knowledge wholly dependent upon the original self-knowledge and consequent revelation of God to man, then man will have to seek knowledge within himself as the final reference point. Then he will have to seek an exhaustive understanding of reality. He will have to hold that if he cannot attain to such an exhaustive understanding of reality he has no true knowledge of anything at all. Either man must then know everything or he knows nothing. This is the dilemma that confronts every form of non-Christian epistemology

Wisdom and knowledge can best be understood together. Knowledge is learning, the power of the mind to understand and describe the universe. Wisdom is knowing how to apply knowledge and how not to apply it. Knowledge is knowing what to say; wisdom is knowing whether or not to say it. Knowledge gives answers; wisdom asks questions. Knowledge can be taught, wisdom grows from experience.

When speaking of a "body of knowledge" or of "the results of research," e.g., we tacitly assign the same cognitive status to inherited knowledge and to independently acquired knowledge. To counteract this tendency a special effort is required to transform inherited knowledge into genuine knowledge by revitalizing its original discovery, and to discriminate between the genuine and the spurious elements of what claims to be inherited knowledge.

...God does not possess a private knowledge of Himself and a separate knowledge of all the creatures in common. The universal Cause, by knowing Itself, can hardly be ignorant of the things which proceed from It and of which It is the source. This, then, is how God knows all things, not by understanding things, but by understanding Himself.

The most noble of all pursuits is to be enlightened, to know truth, to have knowledge and yet be beyond even truth and knowledge, to be God.

The Christian's instincts of trust and worship are stimulated very powerfully by knowledge of the greatness of God. But this is knowledge which Christians today largely lack: and that is one reason why our faith is so feeble and our worship so flabby... When a person in the church, let alone the person in the street, uses the word God, the thought is rarely of divine majesty.

The difference between the actual and the ideal force of man is happily figured in by the schoolmen, in saying, that the knowledgeof man is an evening knowledge, vespertina cognitio, but that of God is a morning knowledge, matutina cognitio.

It is not unlikely, too, that the rejection of God is a kind of punishment: we may well believe that those who knew the Gods and neglected them in one life may in another life be deprived of the knowledge of them altogether. Also those who have worshipped their own kings as gods have deserved as their punishment to lose all knowledge of God.

While tacit knowledge can be possessed by itself, explicit knowledge must rely on being tacitly understood and applied. Hence all knowledge is either tacit or rooted in tacit knowledge. A wholly explicit knowledge is unthinkable.

We should not be content to say that power has a need for such-and-such a discovery, such-and-such a form of knowledge, but we should add that the exercise of power itself creates and causes to emerge new objects of knowledge and accumulates new bodies of information. ... The exercise of power perpetually creates knowledge and, conversely, knowledge constantly induces effects of power. ... It is not possible for power to be exercised without knowledge, it is impossible for knowledge not to engender power.

The knower and the known are one. Simple people imagine that they should see God as if he stood there and they here. This is not so. God and I, we are one in knowledge.

The fulfilment that is being in love with God is not the product of our knowledge and choice. It is God's gift. Like all being in love, as distinct from particular acts of loving, it is a first principle. So far from resulting from our knowledge and choice, it dismantles and abolishes the horizon within which our knowing and choosing went on, and it sets up a new horizon within which the love of God transvalues our values and the eyes of that love transform our knowing.

The nature of God is something that is of serious interest to believers, to theologians, and to philosophers. And yet we can't come to the nature of God, unless we also have some knowledge of the nature of the universe as having come from God.

It is easy to see, though it scarcely needs to be pointed out, since it is involved in the fact that Reason is set aside, that faith is not a form of knowledge; for all knowledge is either a knowledge of the eternal, excluding the temporal and historical as indifferent, or it is pure historical knowledge. No knowledge can have for its object the absurdity that the eternal is the historical.

Certainly it does make the greatest possible difference what we think about God; the knowledge of God is the very basis of religion.

Loneliness is the fundamental force that urgees mystics to a deeper union with God... An experience of God quenches this thirst for the absolute but at the same time, paradoxiacally, whets it, because this is an experience that can never be total; by necessity, the knowledge of God is always partial. So loneliness opens up mystics to a desire to love each other and every human being as God loves them.

The proud intellectual seeks knowledge about God, but he never knows God, because he cannot accept the mysteries that he is unable to fully comprehend.

I am convinced that it is impossible to expound the methods of induction in a sound manner, without resting them upon the theory of probability. Perfect knowledge alone can give certainty, and in nature perfect knowledge would be infinite knowledge, which is clearly beyond our capacities. We have, therefore, to content ourselves with partial knowledge - knowledge mingled with ignorance, producing doubt.

Why pray? Evidently, God likes to be asked. God certainly does not need our wisdom or our knowledge, nor even the information contained in our prayers ("your Father knows what you need before you ask him"). But by inviting us into the partnership of creation, God also invites us into relationship. God is love, said the apostle John. God does not merely have love or feel love. God is love and cannot not love. As such, God yearns for relationship with the creatures made in his image.

How wrong it is to use God as a stop-gap for the incompleteness of our knowledge. . . . We are to find God in what we know, not in what we don't know; God wants us to realize his presence, not in unsolved problems but in those that are solved. . . . God is no stop-gap; he must be recognized as the center of life, not when we are at the end of our resources.

In order to the existence of such a ministry in the Church, there is requisite an authority received from God, and consequently power and knowledge imparted from God for the exercise of such ministry; and where a man possesses these, although the bishop has not laid hands upon him according to his traditions, God has Himself appointed him.

Faith is that which, knowing the Lord's will, goes and does it; or, not knowing it, stands and waits, content in ignorance as in knowledge, because God wills - neither pressing into the hidden future, nor careless of the knowledge which opens the path of action

For life is a fire burning along a piece of string--or is it a fuse to a powder keg which we call God?--and the string is what we don't know, our Ignorance, and the trail of ash, which, if a gust of wind does not come, keeps the structure of the string, is History, man's Knowledge, but it is dead, and when the fire has burned up all the string, then man's Knowledge will be equal to God's Knowledge and there won't be any fire, which is Life. Or if the string leads to a powder keg, then there will be a terrific blast of fire, and even the trail of ash will be blown completely away.

On the basis of the eternal will of God we have to think of EVERY HUMAN BEING, even the oddest, most villainous or miserable, as one to whom Jesus Christ is Brother and God is Father; and we have to deal with him on this assumption. If the other person knows that already, then we have to strengthen him in the knowledge. If he does no know it yet or no longer knows it, our business is to transmit this knowledge to him.

In all thy actions think God sees thee; and in all His actions labor to see Him; that will make thee fear Him; this will move thee to love Him; the fear of God is the beginning of knowledge, and the knowledge of God is the perfection of love.

There are some who do not learn, and who do not improve as fast as they might, because their eyes and their hearts are not upon God; they do not reflect neither do they have that knowledge which they might have; they miss a good deal which they might receive. We have got to obtain knowledge before we obtain permanent happiness; we have got to be wide awake in the things of God.

Knowledge is an addiction, as drink; knowledge does not bring understanding. Knowledge can be taught, but not wisdom; there must be freedom from knowledge for the coming of wisdom.

We must observe that the knowledge of God which we are invited to cultivate is not that which, resting satisfied with empty speculation, only flutters in the brain, but a knowledge which will prove substantial and fruitful whenever it is duly perceived and rooted in the heart.

One need not be eminent in any part of profound knowledge in order to understand it and to apply it. The various segments of the system of profound knowledge cannot be separated. They interact with each other. For example knowledge about psychology is incomplete without knowledge of variation.

What were we made for? To know God. What aim should we have in life? To know God. What is the eternal life that Jesus gives? To know God. What is the best thing in life? To know God. What in humans gives God most pleasure? Knowledge of himself.

Let all our employment be to know GOD: the more one knows Him, the more one desires to know Him. And as knowledge is commonly the measure of love, the deeper and more extensive our knowledge shall be, the greater will be our love: and if our love of GOD were great, we should love Him equally in pains and pleasures.

We are beginning to regain a knowledge of Creation, a knowledge forfeited by the fall of Adam. By God's mercy we can begin to recognize His Wonderful works and wonders also in flowers when we ponder his might and goodness. Therefore we laud, magnify and thank Him.

Father is the existence out of which everything comes; Son is that knowledge. It is in Christ that God will be manifest. God was everywhere, in all beings, before Christ; but in Christ we became conscious of Him. This is God. The third is bliss, the Holy Spirit.

I want knowledge. Not belief. Not surmise. But knowledge. I want God to put out His hand, show His face, speak to me.

Opportunism towards knowledge is a utilitarian demand that knowledge must be immediately practical. Just like with sociology where we hope its purpose is to serve society, however, the true purpose of sociology lies in its impracticality. It cannot become practical or else it loses its meaning. Perhaps we should learn a different kind of knowledge: the knowledge to question knowledge.

The secret of Christian quietness is not indifference, but the knowledge that God is my Father, He loves me, and I shall never think of anything He will forget. With this knowledge, worry becomes an impossibility.

I believe that the appearance of God the Father and His Son, the Lord Jesus Christ, in 1820 to Joseph Smith unlocked the heavens not only to the great spiritual knowledge revealed in this dispensation but also to secular knowledge.

We have heard of a Society for the Diffusion of Useful Knowledge. It is said that knowledge is power, and the like. Methinks there is equal need of a Society for the Diffusion of Useful Ignorance, what we will call Beautiful Knowledge, a knowledge useful in a higher sense: for what is most of our boasted so-called knowledge but a conceit that we know something, which robs us of the advantage of our actual ignorance? What we call knowledge is often our positive ignorance; ignorance our negative knowledge.

We can hardly say that the Pharisees had an accurate ‘knowledge’ of man when they pointed to the sins (the real sins) of publicans and sinners. This judgment, which separated knowledge of man from self-knowledge, was as nothing in God’s eyes. The Jew did not have a better understanding because he was able to judge the heathen. In the sphere of abstract morality this could possibly be said, but this is not Biblical morality - O man, who judgest others!

These algorithms, which I'll call public relevance algorithms, are-by the very same mathematical procedures-producing and certifying knowledge. The algorithmic assessment of information, then, represents a particular knowledge logic, one built on specific presumptions about what knowledge is and how one should identify its most relevant components. That we are now turning to algorithms to identify what we need to know is as momentous as having relied on credentialed experts, the scientific method, common sense, or the word of God.