Encounter with Jesus in prayer

During this seminar, you will get a lot of instructions for prayer; you will get a lot of experience that you will apply in your personal life, each according to your nature, manner of life, gender, sensitivity, and sensitivity. Not every occasion and every type of prayer will suit everyone, and it is essential to realize that there are many ways to meet God. Since this seminar is on inner healing, you will get into more intimate connections with yourself and God. If you can say something to God, that means you have already understood something in the field of inner healing.

We can meet Jesus in prayer, but also phony and truthful contact with my brothers and sisters. Love God and love your neighbor – these are the two poles of true healing. The point is, to receive God’s love and give it to other people. When we pray, we enter into an intimate relationship with the Lord, in which He comes to communication between God and us. This communication is about me talking and him he listens, or he speaks, and I hear. Often our prayer is just a monologue in which I’m the only one talking, but I’m not interested in listening to him anymore. This is not an intimate relationship with God but only storytelling. What steps lead to meeting the Lord in prayer? Let’s explain.

First stage: Prayer as listening to the Lord
Prayer is an intimate relationship with God; it is a friendship with Jesus and a conversation. Praying does not mean doing something but being with someone. Praying is not just about asking but about asking
to talk to God. People often ask me, “How do I pray?” Many say: “I can’t pray.” If you have a similar problem, tell Jesus … and you’re already praying. Tell him you don’t know how to pray … and you’re already praying. Praying is not something to do, to say or not to say, to use or not to use reason. Praying means to be with someone, to be in his presence. To pray means to take a position of helplessness before the Lord, to stand in his presence, before him. When we listen to the Lord, we must be very simple. Imagine a person who likes classical music. He turns on the radio and searches for a program with classical music, and it does not find a suitable station, but leaves the radio on and continues what he did before. As soon as the classic starts the program, the music, immediately catches his eye because the radio has been turned on. During prayer, we must open our hearts to capture what God wants to tell us. And God is speaking to us many things, many circumstances, through brothers and sisters.

Prayer is also the opening of the heart so that we can listen to it. When we pray, often we say, “I do not hear what Jesus is telling me!” Jesus will not whisper in our ears. He might even whisper to us, but he doesn’t do it under normal circumstances. So how do we capture what does God tell us? Let’s remember the Scriptures when Samuel heard a voice. He went to Him and said to him, “Here I am, sir, you called me! “He told him,” The voice you hear is the voice of God, Samuel, so be it.
ready. But now go and lie down. And when you hear his voice again, you will know it is The voice of God “(cf., L Sam. 3: 1-18). You, too, must be prepared to capture the voice of God in events, in the circumstances, through the Bible or brothers and sisters. If your heart is open, you will surely capture the moment when God speaks to you.

Second stage: Prayer as opening the interior to the Lord.
If we are already trained in listening to the Lord, we can tell him what we are experiencing and what we are feeling. It may seem simple to you, but it’s not. I hope I don’t shock you when you do, I will say that often when we go to pray, we put on a mask. We are very angry with the Lord, but we will not tell him. We’ll tell the spiritual leader or confessor, but we will not disclose the Lord. We do not dare to go before the Lord, and they said, “Sir, I am angry with you.” We feel that we would not be with him respectfully enough. And instead of telling the Lord, we’re angry with him, we begin to praise him. We want to cry, but we try to be happy. We are full of fear, but we try to act like brave people. We cannot be ourselves before the Lord. We can’t cry in front of the Lord; maybe we can’t even dance in front of him. We do not know ours, then the inner feelings and our prayer are not in line with what we feel. Often with the Lord, we talk about things that have nothing to do with what we are going through at the moment. God knows everything about us, whether we tell him or not. If we are angry with him, he knows we are mad at him. We may try to hide that we are sad, but he knows that we are unhappy. Is so, it is useless to put on a mask. Let us be before God ourselves. Jesus was before  God himself. When he was filled with joy, he danced in the Spirit and cried out to the Father: “I magnify thee, Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and you have revealed them to little ones” (Lk 10:21). However, when fear penetrated him, he asked the Father: “Father, everything is possible for you, please remove  this cup from me However, not what I desire, but  you desire.(cp. Mk 14,36). When he was on God angry, very clearly, and told him in front of everyone, “My God, my God, why have you  forsaken me? “(Mark 15:34). He was himself, and despite manifesting himself in this way, all his words addressed to the Father were a prayer. It was a prayer that came from the heart, not just from reason.

Third stage: Prayer as contemplation
We move on to the next stage when we contemplate God and remain before Him without saying something. When we talk about contemplation, we can say that we are sunbathing before God. When we sunbathe, we do not think about the Sun. But after an hour of sunbathing, we notice that we have changed, for better or worse, but that is the second thing. When we come before The Eucharist, and we remain before it; we also change, even if we fall asleep. It can be to prayer because we absorb the power that flows from the Eucharist during the blessing of contemplation. We often think that the perfection of our prayer depends on a lot of nice words. He will come for a man and tell me, “Father, I was in a prayer meeting. If you only knew how I prayed there beautifully! That prayer must have come from the Holy Spirit. “-” As you know, that your prayer was beautiful? “-” Because I said many beautiful words. “Like nice words, they were a guarantee of beautiful prayer. God is not a poet who needs our poems to us, he understood. Sure, God is also a poet, but above all, he is the Father. So the importance of our prayer does not lie in a style that when we use prayer, it is not in the beautiful words we choose, but in what is in the heart we survive. Prayer is most beautiful when we come before Jesus, remain silent before him, and look at him. The less we say in prayer, the more attractive we pray. Imagine the little girl who comes to her mother, says nothing, looks into her mother’s eyes.
Think about how your mother feels when looking at her daughter, who is looking into her eyes. That is the most beautiful meeting between a girl and a mother. So look at Jesus too, stay in his presence and say nothing – it will be a prayer of contemplation.

Fourth stage: Prayer as a transformation into Jesus.
In the next step of prayer, we not only unite with Jesus but change into Jesus. We become who we love. At first glance, this may seem strange, but we notice what Paul says: “I no longer live, but Christ lives in me” (Gal 2:20). If we reach to this stage of prayer, many of our questions will be resolved. You often ask if you can do a particular act. And I will answer you, “Do as Jesus would do.” And at that moment you have already received an answer. For example, if a mother asks me, “Can I be angry with my child?” I will answer: “Be angry with your child as if Jesus were angry with the child.” the answer. Sometimes it is necessary to show anger, but one cannot pour out one’s wrath on someone. This anger would certainly not come from love. Imagine a mother coming to me who has a 16-year-old daughter with whom she has serious difficulties. And this mother would beat her daughter. She would come to me and ask me a question: “She beat her, I am my daughter. What do you think I did well or not?” This topic can be guided to far-reaching discussions, but instead of discussing, I would say to my mother, “Follow Jesus, look him in the eye, and say unto him, Lord Jesus, I smote my daughter. Did I do well? – And then pray to get an answer. “There is no need for discussion; you just have to watch In Jesus’ eyes. And you will get an answer. The Fathers of the Desert had a similar experience of prayer. They always imagined Jesus; they looked into his eyes and asked him, “Is it okay like this?” And they certainly got the answer. they summed up the words, “In every problem we have, we just have to look Jesus in the eye.”

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Twenty-ninth Sunday B in Ordinary Time, Mk 10,35-45

Two essential questions for each of us: Can I talk about missions for a minute? As a Christian Catholic, do I commit myself to tasks?
Missions are often understood as exotic. Regions far from us, such as Africa or Oceania. Half-naked black people, smiling children, bearded missionary handing out rosaries, another nature, other types of houses …
There is also room for missions and new evangelization in Slovakia. This requires, in particular, a non-Christian lifestyle, an anti-Christian social situation, the absence of knowledge, especially in the field of faith and morals, but also a simple approach to tradition, a traditional approach to the sacraments, and others. The gospel requires an appropriate interpretation of the situation of our lives. Wherever it is in the world, it is “ad gentes – overseas missions” or “a new evangelization – a situation where Christianity already has its own tradition.”

In 1827, a match was invented. A thin wooden stick with a phosphor head ignites by rubbing against the rough surface of a matchbox. The game is not used for heating or lighting; it is too tiny and explosive for a short time. It is only used for ignition. It ignites contact with a flammable substance so that a small match can ignite the whole forest: small cause and significant consequence.
In the turbulent 1930s, new economic and political conditions began to prevail – the production of matches also started at this time. The French Revolution led to the impoverishment of the once omnipotent Catholic Spanish and Portuguese colonial dominions, which also felt like a protector of missionary work. Rising rationalism and enlightenment have dried up religious life in Europe, and thus missionary spirits. Around 1800, missionary activity reached its lowest point, with barely three hundred missionaries in the world. In France, monasteries were dissolved, church property confiscated. Overseas missions were left without material assistance, even without personnel. Therefore, ways were sought to eliminate this misery. The 23-year-old girl Pavlína Mária Jaricot got the world name in this respect. In 1822, she founded the Society for the Spreading of the Faith in Lyon. Members were to sacrifice a small amount for missions per week, which, in tens, hundreds, and thousands, was put together and prayed for Father and Rejoice for the tasks daily … They began publishing mission annals that published not only mission reports but also pastoral letters bishops, which was to arouse enthusiasm for world missions. Readers of mission annals were able to learn about the current state of tasks. Each issue contained information and experiences of missionaries, which at the time when there were no news agencies, felt like a sensation. Pavlína Mária Jaricot was a missionary match made by God. Two essential questions for each of us: Can I talk about missions for a minute? As a Christian Catholic, do I commit myself to tasks?
Missions are often understood as exotic. Regions far from us, such as Africa or Oceania. Half-naked black people, smiling children, bearded missionary handing out rosaries, another nature, other types of houses …
There is also room for missions and new evangelization in Slovakia. This requires, in particular, a non-Christian lifestyle, an anti-Christian social situation, the absence of knowledge, especially in the field of faith and morals, but also a simple approach to tradition, a customary practice to the sacraments and others. The gospel requires an appropriate interpretation of the situation of our lives. Wherever it is in the world, it is “ad gentes – overseas missions” or “a new evangelization – a situation where Christianity already has its own tradition.”

In 1827, a match was invented. A thin wooden stick with a phosphor head ignites by rubbing against the rough surface of a matchbox. The game is not used for heating or lighting; it is too tiny and explosive for a short time. It is only used for ignition. It ignites contact with a flammable substance so that a small match can ignite the whole forest: small cause and significant consequence.
In the turbulent 1930s, new economic and political conditions began to prevail – the production of matches also started at this time. The French Revolution led to the impoverishment of the once omnipotent Catholic Spanish and Portuguese colonial dominions, which also felt like a protector of missionary work. Rising rationalism and enlightenment have dried up religious life in Europe, and thus missionary spirits. Around 1800, missionary activity reached its lowest point, with barely three hundred missionaries in the world. In France, monasteries were dissolved, church property confiscated. Overseas missions were left without material assistance, even without personnel. Therefore, ways were sought to eliminate this misery. The 23-year-old girl Pavlína Mária Jaricot got the world name in this respect. In 1822, she founded the Society for the Spreading of the Faith in Lyon. Members were to sacrifice a small amount for missions per week, which, in tens, hundreds, and thousands, was put together and prayed for Father and Rejoice for the tasks daily … They began publishing mission annals that published not only mission reports but also pastoral letters to bishops, which was to arouse enthusiasm for world missions.

The world needs missionaries at home and abroad to burn for their faith. They have to burn; they meet specific criteria, and Jesus is talking about them.

“… Whoever wants to become great among you will be your servant. And whosoever will be chief among you shall be servant of all” (Mark 10: 43-44).

We see these always relevant words in the example of Jesus: “For not even the Son came to be ministered unto, but to minister” (Mark 10:45).
The driving force that wings our will and leads us to set out on a journey is not a desire for power or world domination, nor is it glory or human success … Our missionary consciousness is a gift, the most beautiful gift, which we can receive from heaven because he ennobles our being as a creature and engages us in the work of the evangelization of the Son of God, who became man.
No obstacle and no difficulty must discourage us from constantly going to new countries and new nations … No political timelessness and no ideology must put out the fire of the Spirit that has been given to us, the inner passion that encourages us to do so. That we may bring to our brothers and sisters Christ and the joy we feel in proclaiming the kingdom of God. The life of a missionary, often marked by difficulties, brings us to the same wavelength with the message of the salvation of Christ sent by the Father, brings us to the heart of the Church, which beats and lives by the rhythm of her sons and daughters who advocate the growth of God’s kingdom throughout the world. We must not confront the difficulties that missionaries face daily: the lack of educational opportunities at all levels, the effects of globalization and consumer thinking, the lack of religious freedom, the lack of jobs in different parts of the world. Account must also be taken of the suggestions made by missionaries to the Congregation dealing with missions. There is a need to analyze the current situation in the mission countries, the creation of a ministerial conference in Africa, and greater interest in the problems of emigrants in Europe.

Today, the world’s population is now six billion, at least two-thirds of whom do not know Christ. The remaining third are Christians who are divided among themselves. Only 18 percent, or only one billion, are Catholics. Nevertheless, there is a negative tendency in the Church, which shows that one’s mission ad gentes seem to be relieving, which certainly does not comply with the directives of the Second Vatican Council, nor with the statements of the Magisterium. Therefore, it can be said that the mission of Christ entrusted to the Church is still far from complete.

It cannot be said that missions are an exclusively Catholic idea. Protestant Gustav Warneck (1834 – 1919) began to work systematically on the definition of missions. He understood the organization of the Christian Church among non-Christians as a mission, as it took place through messengers (apostles, missionaries).

The Holy Spirit follows, accompanies and precedes the Church in her mission, and the Spirit is thus the true bearer of the mission of the apostles and the Church.

John Gilmartin recorded the testimony of a woman in her middle years, which she gave at an evangelistic event. She talked in detail that God had begun to disappear from her life since she left her parents’ house. Years later, due to various situations, she found herself in a state where her life seemed in ruins, she did not find its meaning, and she often considered ending it herself. By the way, her girlfriend just gave her a leaflet inviting her to an evangelistic seminar. She remembered her childhood when she went to the temple with her parents and prayed with them. Maybe even under the nostalgic influence of this memory, she decided to go there. It was a day of grace for her when, listening to God’s word, she not only recognized her failures in life but also found the courage to open up to God and start a new life with him.
When she later thought about it, she thanked God for her friend, who gave her a leaflet to start a change in her life. She figured that as a thank you for the gift of conversion; she would strive to be a similar “sower of the Word.” Not being eloquent and very ashamed to talk to anyone about God, she found another way. She always carried a magazine or a pocket edition of the Scriptures with her. She always tried to leave it somewhere: in the waiting room at the doctor’s, the hairdresser’s, in the bus waiting … She prayed, “Lord, I’m not eloquent, so call yourself … “In the evenings she read the Gospels and wrote the sentences that touched her, writing on small cards or small reproductions of icons. The next day, she gave them to customers in the store, along with a bill for the goods purchased. Some immediately dropped the card, others threw it into the bag without looking, and some thanked. She said she did it at first with great fear and a certain shyness. However, that changed one evening, when just before the store closed, a lady came shopping that day. There were tears in her eyes, but she was happy. She said, “Thank you for the card … I know that God spoke to me through it! Today I prayed again after many years …” She squeezed her hand and left without further explanation.

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A man and the Universe

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The power of the human will

In Christian morality, two are different human abilities: reason and will. Greek philosophy spoke almost exclusively about the ability to know. Wanting how imagined follows almost automatically. On the other hand, Christians are all too aware that man sins consciously and voluntarily; he knows the good, and he does it anyway, something else. Why? However, it is not possible to explain this secret easily. We know well that the greatness and the glory or destruction of man are in his own will. How God created the world is free, so man is free to make his existence.
The famous sermon of St. John  Chrysostom  has the title: «Nobody
he alone cannot harm a person. ” Ascetic authors often repeat statements, such as “Nothing else needs me to be blissful but to want.” How about that are the Church’s opposite statements against the Pelagians related? According to st. Augustine has nothing but man’s sin. Without God’s help, we would not be able to do anything good or think, let alone do. Both statements, although so contradictory, are
they belong to each other. The Pelagians denied the necessity of God’s deceit. Without that, however, one cannot do anything. St. John Chrysostom, on the contrary, speaks of a Christian who receives the grace of God to be saved. So I want to. Christian authors do not mean “strong will,” which is talked about in psychological and pedagogical
books. People who have achieved the power of will are glorified by their outstanding life achievements, overcame their innate shortcomings and mistakes, and became what they seemed to have no
talents. However, Christian asceticism looks with sympathy to strengthen the will and create solid nature and genuine human personality.
However, it must not be forgotten that this is not the goal in itself, that many will not succeed, so that in the end, it is not enough “just to want.” Against one’s will, one suffers from natural deficiencies, diseases, and the influence of the environment. For his readers, “strong will” was not enough for them to escape the passion. However, God’s help depended on their will that their persecution was not to perish, but to gain greater happiness and holiness. Only in this sense is it true that nothing external can harm us. If we want, we can use everything for good, both failures, and human weaknesses. And what about working for God, progressing in virtues? Is it enough to want here too? Indeed, each of us received from God his vocation and his role. He has to draw a concrete image of perfection. It’s enough to make it happen to want. I can do everything that strengthens me (Flp
4, 13). But it must be God’s true calling, not illusion and delusion. Otherwise, it would be a “futile human act.”

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Pascal / 1623-1662 /

He was a French thinker. He had extraordinary gifts and abilities. At the age of 16, he became one of the leading mathematicians of his time. At the age of 19, he built a calculating machine. He was a deep thinker with an extraordinary sense of the fundamental problems of man and his life. Together with Descartes, Pascal acknowledged the power and importance of reason, for he was a mathematician and a physicist. But he realized that reason alone was not enough for life as a whole. He had nothing against reasoning, against his analytical-synthetic procedures. But isn’t cognition sudden, unexpected, intuitive? Knowledge by feeling is not the same as knowledge by reason. Pascal meant something severe and yet explicitly human, which he expressed in the word coeur – heart. With his heart, he understood the personal center of man, his innermost center of spiritual activity, of relations with others and with the world. In this sense, Pascal said that the heart has its reasons about which cold reason knows nothing. A cold logician hardly understands this, but the mother understands it, I know it by those who love it, it is understood by the one who sacrifices for something, who he lives .. By this, we will argue logically. They live according to the logic of the heart.
The reason is not the only one that teaches and guides us in life. Pascal recognized that the ideal of mathematical certainty could only be achieved in mathematics. All other sciences will never attain this degree of certainty. Pascal realized that the balanced and orderly medieval image of the world and man’s place in it was shaken by the discoveries of Copernicus, Kepler, and Galileo. The earth ceased to be the center and, together with man, found itself in a universe where abysses and infinity opened up in all directions. To many, the man seemed to be at odds with the cosmic forces. Pascal wrote. What is a man in the face of the infinity of the universe?
Nothing more than nothing. However, when we examine a person under a microscope up to an atom, a person is enormous compared to him—what a disproportion, what greatness and misery are in the midst of this world. Man is almost nothing to the grand universe and nearly everything to the microworld. Man can not know the origin and purpose of everything around him; he stands before an impenetrable secret, unable to understand the nothingness from which he was lifted to life but also the infinity that surrounds and absorbs him. I will cut many weaknesses into people. They make him an independent, unbelieving believer, not threatened by a frightened man, in his resistance to truth and justice, in his pride and vanity. Man’s friendships fall apart; his love cools. He enjoys the little things; big things escape him. Since man cannot overcome death, he tries to avoid it by not thinking about it. At the same time, he is still preoccupied with less severe, insignificant things. Whether he is hiding behind dance and half, behind the game and sports, behind the visits. Pascal says when we put down the masks, we find nothing but the fear of being alone. Man is afraid of his smallness and emptiness. From the bottom of his soul emerges the boredom of melancholy sadness, satiety, and uncertainty.

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Prepare your soul for Christ

It is the duty of each of us to take care of our soul, Why is alms? What can we do with it? Jesus says, “Give what is inside as alms, and all things will be to you clean” (Luke 11:41).
Jesus emphasizes the difference between the concepts of inside and outside. He gives us . It is made clear that God, who sees deep into the human heart, wants it clean. He emphasized the core with his sharp answer to your teaching. We are not afraid of ceremonial impurity, but the contaminant of sinners’ attitudes that obscure our insides. Intolerance, dishonesty, arrogance, greed, selfishness – these and many other attitudes defile us. Everyone is possible, we agree that our words and deeds have their roots in the attitude of the heart. If we get rid of what is inside that offends the Lord, then our terms will also be purified and deeds to gain new freedom and strength to carry out the Lord’s commandments.
Every time we perform the sacrament of reconciliation, we experience inner desire and need to cleanse the inside of the precious vessel that is our soul. It always spills into it The life of Christ. Sir, the Pharisee, has invited you to the table to take his place. The sentence can to say the other way around: You ask us to the table to feed us with the best
the food you can give: to yourself.
In today’s prayer, let us ask the Holy Spirit to show us what in we are to purify our hearts so that our souls may be ready for the coming of Christ. Holy Spirit, look into my heart today and show me where I have allowed sin to take root. Make me more sensitive to your voice to quickly come to Jesus and let Him cleanse me. Wash me with the blood of Christ so that all I do it came from a pure heart.

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Direct vision of God.

Near vision of God from face to face is the root of eternal bliss. The “Light of Glory” will help our weak spirit to this vision, transcending it in words. My God, with your light, you allow us to look at you for who you are. Everyone will penetrate the secrets of the Father as much as the light of glory will strengthen his spirit. Every effort, every merit, improves our eternal position. Every spark of love here on earth ignites a new, never-extinguishing spark of our glory how great must be the glory of the great souls that the Church worships a particular cult, how great must be the glory of the martyrs, the apostles, the Virgin Mary. Direct vision is such vision infinitely superior to analogous knowledge of God. True vision is such perfect knowledge that is close to the inside, by which God knows himself.

Our understanding will be as if on one floor with God’s understanding. We will know him as he knows us. St. Augustine has tried several times to describe heavenly happiness. He described it in his work “The Community of God,” or as a community of joy and peace. There will be no division; there will be peace. This perfect peace lies in order and in the ideal unity of all who rejoice in God. How happily he will live there. Nothing can illustrate the ideal harmony that prevails in all our relationships. This state will last forever, and we will be assured of its eternal duration. No one will be more envious than the angels envy the archangel.
Everything will be based on the truth. It will be true glory that will not be caused by error or flattery. The honor will not be denied any merit here, but even the unworthiness will not get it because whoever unworthy could claim it. St. Augustine ends his work with so often quoted words. Up there, we will rest and see. We will see and love. We will love and praise. The three characteristics of the City of God, whose king is truth, whose law is love, whose duration is eternity, will finally be perfectly realized in heaven. God created us for himself, and our hearts are dissatisfied until they rest in you. St. Augustine writes to us.

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PERSONAL PRAYER

Four types of prayers, according to St. Paul.
St. Paul (1 Tim 2: 1) calculates four kinds of prayers: “supplications, prayers, intercessions, and Thanksgiving *. Greek words are not enough to determine what species of prayers, the apostle had exactly in mind. Christian authors (Origenes, St. Thomas Aquinas and others) give a definition a little artificial. For example. according to Origen, the first species means «Prayers that someone sends to achieve what he needs *. So, in short, it is a pleading prayer. In the second place is «prayer with the giving of praise for things above *. Then comes the prayer that means «A request to God, to which the one who has the greater dares trust in God *. The last kind, Thanksgiving, needs no explanation. However, if we read pretty simply, we can say that there are only two kinds of prayers: praying and giving thanks.
Prayer and thanksgiving prayer
The first prayer we know from life and the Scriptures in prayer. A person feels weak, exposed to danger, so he asks for help in a higher, more powerful being, God. According to St. Basil it is a prayer “a prayer by which pious people turn to God.” We read examples of such requests on almost everyone pages of the Old Testament. Literary criticism points to external similarities of Jewish prayers with Babylonian and Egyptian prayers. And yet, there are differences. There is something impersonal, official in the Egyptian cult. The people of Bologna praise the deity with many celebratory titles to incline him. Jews, however, are aware that their relationship with God is something special. And the LORD hath made a covenant with Abba and is willing to help him whenever the people turn to him. They often turn to God and individuals, even in the minor difficulties of daily life. However, in the Psalms, which are the official prayers of the Jewish cult, they usually ask for more fantastic gifts: wisdom, God’s fear, trust in danger, the forgiveness of game breeding, etc.
The Fathers of the Church like to show us how to pray for the feeling of scarcity, misery, weakness. To whoever would have him did not feel, answers St. Johannes Chrysostomus: «Are you saying that you don’t need to pray? That’s why you need to pray to you, it looks like you don’t need it. “Johannes Chrysostomus it seems, then, that natural disasters, such as floods, crop failures, hunger, are not such great evil. They awaken in man’s consciousness of need, they turn their minds to God, and therefore they are even by the gifts of God.
In a Christmas message from 1955, he shows Pius. XII., As, on the contrary, a deceptive feeling of certainty diverts from God: «The fact that people in the so-called industrial era are used to pray It is a sign of the supposed self-sufficiency that modern man boasts. Many do not pray today, feel confident, and think technology has already overcome the prayer the Lord has placed in people’s mouths: Give us our daily bread today! The prayer of gratitude is the opposite of praying. Who got, thanks. Interestingly, no word in Hebrew corresponds precisely to our “thank you.” Semite He expressed his gratitude by praising the donor, his mercy, goodness, love. Therefore, the so-called Prayers of praise, many in Scripture, actually belong to the group of thanksgiving prayers.
A. Fonck thinks that praise and thanks, are two different feelings. Thanks for something we got. Praise is more selfless. We praise God’s greatness in itself. Despite this, however, this can be said to be related. Everything that God reveals is a gift to people. It expresses it nicely in verse of the Mass, part of Gloria: «Thank you for your great glory. »
Therefore, Clement of Alexandria encourages Christians to thank God in the first place for the gift of knowledge so that they can understand the greatness of God. The more we know it, the more we thank it. On the contrary, the more immense ours gratitude, the more God reveals His glory to us. In the spiritual language of today, we would say that we should thank God above all for the gifts of grace: for that, we know the Christian truth, for baptism and sanctification grace and for the sacraments, especially the Eucharist, and for all that helps us in the growth of life in Christ.

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Effects of Holy Communion

We distinguish many effects of the sacrament. In reality,
it is usually a divorce of one and the main, which is expressed by a symbol. St. Reception is called la Minsky communion, unification, communion. This fact, therefore, causes, as Pope Eugene IV writes, “a union with Christ.» «Grace incorporates man into the body of Christ,
it connects him to his limbs. Therefore, this sacrament multiplies my lot by those who receive and are worthy of it, and causes it in the spiritual life the effects of the material diet in the life of the body: it maintains, gives growth, heals, refreshes them. According to Pope Urban IV. «Maintains the memory of Savior turns us from evil, strengthens us in good, it gives rise to virtue and grace »(bulla Exultate Deo, d. 1439). St. ingestion can be divided into effects on the soul, which are direct, and impact on the body, which is indirect,
id est through the soul.
Effects on the soul.
1. The sacramental union with Christ. Our body connects with the body of Christ. It is not directly, but a way of bread and the wine combined in Christ by the sacramental transformation (transubstantiation). We assimilate food when eating into our organism, penetrates us, and identifies them with us. Similarly, Christ penetrates us with the symbol of sustenance. Of course, this “bodily” connection presupposes and spiritual unification in thoughts, in the will, in the desires. Otherwise, there would be a contradiction between external action and inner intent, a denial that could become sacrilege (unworthy of reception, in a state of grave sin). Who is the Eucharistic bread? Let him he tries, if he can, to unite his heart with the heart of Christ, to have the same mind. We receive Christ, who sacrifices himself for us. So, he has one with him, the spirit of sacrifice, who loves God and neighbor.
To unite with Christ is to connect with what he isn’t concerned about. So, above all, the connection with the Holy Trinity takes place here; it penetrates us to God’s life. We, therefore, imitate, understandably hardly, the incarnate Word itself, where God and man are in one person. Bérulle writes that “The Eucharist replicates the mystery of the Incarnation, adapts it to all, and spreads it among Christians and believers, just as the mystery itself Incarnation, the imitation and extension of the connection is highest in the Holy Trinity, which penetrates the eternal Word to our humanity ». Bossuet says, “Jesus accepts the body of all of us when we receive his body; it, therefore, happens for us by man, he extends his incarnation to us.»
2. However, this union with Christ means unification with all the members of his Church. The Eucharist is the central part of the mystical body of the Church. Since there is one bread, many of us are one flesh, for we all share in one bread (1 Cor 10:17). It is expressed on the outside symbol of food at one table, at one bread. And Marian reverence is expressed here in the fullness of its meaning. The Mother of God is closest to her Son; she has a special place in the Church. Receiving thus the body of Christ brings us closer to it more than any other devotion.
3. Reproduction of sanctifying grace. Exegete the fact that St. John uses the present tense when he quotes Christ’s promise: “Who is my flesh and drinks my blood? he has eternal life »(Jn 6, 54). He is not said to have him until after death, but that he has it now because it is body and blood, Son of God. This food, therefore, strengthens his supernatural life. Christ said of himself that there is life (Jn 14, 6). The closer we connect with him, the more we “live.” All the sacraments multiply my sanctifying lot. However, the Eucharist is a unique way. «The sacraments cause which they display with their symbol »(Council of Trent). The establishment of the Florence Council, for He says that the Eucharist is for “grace to multiply” (ut gratia auger) in those who already have it. Food does not benefit the dead, but the one who lives. Theologians
say that receiving gives “the second grace,” the state “of the first grace »already assumes, is, therefore, the so-called sacrament of the living.
Of course, it does not rule out cases that even the adoption of the EU itself the charism acts as a confessional absolution. Sacramental grace cannot work where it is obstructed. No one translates it, e.g., he has forgotten the sins of the past, or doubts their seriousness, and now he sincerely wants to approach the Lord’s table to continue to live in communion with Christ.
4. Sacramental grace. We know well that all polishes are the gift of the Holy Spirit, who is one. Nevertheless, however, theologians distinguish the “sanctifying” grace that is as if the inner treasure of the soul, and the “sacramental” grace, that is God’s exceptional help to make this inner treasure multiply in danger. The goal of the Eucharist is in connection with Christ. Holy communion performs it. At the same time, however, we are receiving a promise for the future, that we will be able to maintain this connection in all life circumstances, in thoughts, desires, deeds.

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Ways of thinking.

The current fluctuations in thought in the question of understanding man and in the question of faith in God have their roots and source deep in the past – in the history of philosophical and later scientific understanding of the world and life. All Christianity lived for centuries from Revelation, whose originator was God. Revelation told the truth about God and man. Theology developed a magnificent image of God, of the creation of man. Everything was included in the picture that St. Thomas outlined in his Summa. Heaven, earth, life and death, time and eternity. In addition to the knowledge of faith from Revelation, there was a second source – it was the intellectual knowledge of people, beginning with the senses, formed from them by concepts of the essence of things and doctrine of all that exists. a particular order created by God. Philosophy dealt with the natural circle of creation.
Since the Middle Ages, the doubts of some philosophers about the value of philosophical concepts and the efforts of the nascent natural sciences have intervened in this thought effort. From the time of Descartes, 1596-1650, mathematical certainty became the desire of philosophers. With this new ideal of knowledge came a new period of history – a period of calculations, experiments. According to Descartes, the book of nature is written mathematically. In this spirit, Descartes developed a comprehensive mathematical-geometric view of the realities of our world. His idea was to accept as confident only what I have a clear and precise idea of. This change of perspective was not insignificant, and it was essential.

In the Middle Ages, people mainly asked about the purpose of things and wanted to research them. Goal and meaning decided everything. Starting with Descartes, people began to ask what the matter is made of, what law is it subject to? Both aspects combined into unity are fruitful and hope for real progress. However, if we separate them from each other, a gap will arise between them, exposing us to danger. According to Descartes, our world is material; it is a matter that must be understood as something separate. Its structure can be expressed mathematically based on experiments and measurements. In man, who also belongs to the visible world, we encounter another reality called consciousness, thinking, and spirit. Still, Descartes strictly separates man’s body and weight from man’s consciousness and spirit. However, the existence of man is one. The body does not exist without the spirit, and the human spirit is manifested in the body. The division of man into the material substance and the thinking substance, which are not connected into a single unity, which functions only based on some parallelism, must have had severe negative consequences. Descartes deprived the soul of its body, denied the soul of its influence on the body. Body and soul are two separate substances for Descartes. Thus, Descartes’s dualism gave rise to the most contradictory directions of idealism, positivism, and materialism. In this way, the duality of thought and faith, philosophy and theology gradually developed, and finally, the duality of faith far from the world and the world and far from God.

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