«Give me your heart! »


The scriptures of the Old and New Testaments, mystics, poets, the vernacular of the nations, all speak of the heart of man. There is

its center, its main activity. Man is as he is his heart. Love resides in the heart. Paul Claudel writes: “Lord, he says, ‘Give me your heart!’ (cf. Proverbs 23, 26). That means: Son, give me what your center, your origin, the guiding principle of your life, your sensory, emotional, intellectual rhythm, the source of your being is… The prophet says: ‘I have found my heart.’ What a discovery! Your heart, nothing less than a heart! The core of your personality! … Something could compare to a burning bush, to a forest that will not burn! »

 God’s love and human love

We have eyes, ears, other senses to come in contact with the visible world, with people. But they see God only those who have a pure heart (Mt 5: 8). The Holy Spirit resides in the heart of man (Gal 4: 6). Prayer is uplifted soul to God. Nevertheless, it is precisely this concept that is difficult to explain. It is difficult to fit into our psychological categories. Other better-known ones often replace it. Some (intellectual direction) replace it with the mind: God pours us a gift faith to reason. Others (voluntaries) think that the heart means instead of a free will, the ability to decide for good, so we connect with God. However, some speak of religious feelings that are like a “barometer” of our spiritual condition.

And yet we want to say something with the term “heart” more than reason or just will, the less a kind of superficial flare-up of emotion. We want to express the whole person, undivided. The German mystic put it nicely Eckhart: God is true, so we know him by reason, God is an activity, we imitate him by our action. God is but above all He who is (Ex 3:14), and we have to connect with him with all you’re, with all your strengths and abilities, that is, to love him with all your heart, with all your soul and with all your mind (Mt 22,37).

Russian theologians and spiritual writers have identified center almost exclusively with «feeling». They openly declare that “Religion is not a matter of reason, but of emotions (J. Nikolin, N. Malinovský), that it is not the true prayer that is in the head, but only that which is in the heart,” that it is the task of the heart to feel everything, what is happening in us »and presence


The Holy Spirit, therefore, is “a barometer of spiritual life (Teofán Zatvornik). And yet it would be a misunderstanding

if we (and many Western mystics) suspected them of banal sentimentalism. The term «heart feeling» here it means instead what the Greek authors call “spiritual meaning”. It is the subtle voice of conscience, direct understanding reality, the real purpose, and meaning of life. Even scholastic philosophy distinguishes double knowledge: discursively and intuitively. The first means to think, to explain concepts, to look for reasons. Intuition is direct knowledge,

clear as if it were a vision. This is how we know the first principles, so is the experience of conscience: “feel” directly that something is good or bad. This knowledge tends to be so bright and penetrating that rational reasoning just curls behind it. (Pores, Pascal’s famous sentence: «Le coeur a ses raisonsque la raison ne connaît pas – The heart has its reasons, which reason does not justify.) Such a “feeling,” direct knowledge Truth, mothers have for their children. No wonder their son does not deceive with many words. Even a spiritual person acquires direct knowledge of God, good, the meaning of life. It is, after all, natural. S v. Thomas Aquinas says that man knows «according to what is »what is his heart, what is his whole. Therefore, we can wish nothing better than that God, according to the prophet, he removed the stone heart from his chest and gave us a new one heart, sensitive to every shudder of grace. According to Teofán Zatvorník, this living sensitivity to spiritual values ​​is “the first manifestation of the revival of the soul from the numbness of sin.” “The heart,” writes B. Vyseslavcev, “has a central place in mysticism, religion, the poetry of all nations … A man without a heart is a man without the love of religion.

Atheism means ultimately being heartless. ”



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