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Many people blame God. They make him responsible for all the evil in the world. War brings terrible suffering to people. But why make God accountable for war? Why God commits such a crime. Have we ever asked why he committed our crime? How many people have claimed that they determine morality themselves, that God is dead, that they do what they like? However, when others declare their morals and do what they want, at the expense of others, and begin to drop bombs, they remember God here and blaspheme. Double meter. Sometimes we ask how politicians can behave this way. How come they abuse their position? I ask who raised them. Who instilled in them moral principles? Are parents, educators, without guilt? Why argue that we have difficulty with faith. Are we not afraid to face our lives, especially in?
Let’s not ask endless questions of doubt. Let’s not resort to constant criticism. Criticize yourself too. When a person realizes his responsibility, he sees both his doubts and his past in a different light. Tomas Merton, the convert, wrote in his book The Mountain of Seven Degrees. I knew the law of human nature, inscribed in the human nature of man. Just as one wishes to build a house, cultivate the land, and have a family, one must desire communion with other people and acknowledge the expected dependence on God, who is the Father of all. Are you preoccupied with your science or worries about life and can’t handle the question of God? You are leaving this question aside. Maybe you’re honest about it. Perhaps. But whether it is reasonable to avoid this question permanently. I need to ask myself, what is the meaning of my life, where is it headed, what am I going to meet when I leave this country. Everyone has a view of life. Everyone sees the meaning of their life in something specific. It’s just what it is. The question of God is this way. Man finds in himself and only by his action the whole truth, especially all the strength necessary for our lives. Does all happiness come entirely from us? Do we have the opportunity to save ourselves only by our power? We can also suppress questions within ourselves. But what will be the consequences? If God is not, man is the lord of the earth and can do whatever he wants. History teaches us where it leads when one can do what one wants. How difficult is the path of man to God, many times? How many uncertainties and twists and turns on this path. In a sense, modern man has a difficult situation. While people lived a more natural life, they had the opportunity daily to encounter the mysteries of the world and life, which they thought about and pointed out in secret to God. The view of the size of the universe, the idea of the growing grain all aroused the respect and admiration of the man. Modern man is usually locked in his city, in his block, in his apartment. It rarely comes into contact with living nature. Maybe only during the holidays. It is surrounded by apartment buildings, concrete, water supply, electric light. It is not about underestimating civilization and technology. Civilization and technology obscure God’s footsteps. Concrete and glass do not tell us about God and his presence as clearly as the view of a germinating plant. Concrete and drink do not reveal God’s footsteps to us. But traces of a man. A man stops by himself. Only reflection on oneself can then lead him to God. There are many other difficulties in this. One is too distracted by the modern way of life and cannot concentrate.

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Compassion for the distress of others.
The parable of the Good Samaritan contains a story current in at all times. It is understandable to such small children to whom they are close to fairy tales about thieves and adults of modern times who meet daily with violence, whether on television or in what threatens us every day step.
The lawyer asks Jesus, “Who is my neighbor” (Lk 10:29)?
This parable shows how each of us should treat the suffering neighbor. We must not go around it inattentively, but we must “stop” with it. The Good Samaritan is every person who stops at the suffering of another man, whatever the hell. This stop should not be curious, but alert. It is the openness of the heart, which is also manifested in inner touching. The Good Samaritan is every person sensitive to the suffering of others, who he feels compassion for his neighbor in despair. If Christ, who knows the interior of a man well, underlines this compassion, it is essential for our entire behavior against the suffering of others. Therefore, it is necessary to cultivate this sensitivity of the heart, which testifies to compassion for the sufferer. Sometimes this compassion remains the only essential expression of our love and solidarity with the suffering brother.
The Good Samaritan in the parable of Christ did not stop only at compassion and moved: they encouraged him to act to help the injured person. In a word, the Good Samaritan is the one who helps to endure suffering, let it be of any nature, helps as effectively as possible. Inserts into auxiliary activities do not save even their material resources. We can claim to give ourselves; one’s ourselves. We are touching one here of the critical points of all Christian anthropology. One can find himself entirely only by sincere self-giving. The Good Samaritan is who, he is capable of such self-donation.
When we think of the parable of the Gospel, we can say that the suffering that exists in various forms among people are, therefore between us, to arouse in man love, that selfless gift of himself to other suffering people, without caring for his comfort. The world of human suffering constantly evokes another world, the world of human love. To some extent, the pain causes one to forget oneself, inwardly inspired by love, and manifest it in deeds. A neighbor bears careless passage apart from the suffering of others, already for essential human belonging and more for attachment to a neighbor. He must “stop, touch” and behave like a Samaritan in the gospel parable.

But leave things entirely different from anything else. It does not exist as a tree, nor as a house, nor as an idea. He exists as God. He cannot be sought so that we can see or hear him or capture him with instruments. Even human love cannot be touched and seized in this way. God is a living Person. It is necessary to seek it with reason and heart, especially love. That’s the way it is in our world. In our world, it is so that otherwise, we are offered some material thing. Otherwise, we meet a person, and we stand before God in an entirely different way. Things around us have no insides or personal secrets. They are issued to us as if at our mercy. We seize minerals, trees, and their fruits; we take animals. It’s different with a person. We cannot hold the man. One is much more inside. If I know a person from the outside, I know him very little. The secret of man is inside him. . One cannot seize the inner secret of man. I can only get to a person’s secret by opening himself up to me. I can receive this trust in faith and love. We call this the actual encounter of man and man.
What about our encounter with God? Is it possible to meet God? God is the most hidden mystery. We don’t have access to it. We can’t take it. We can only wait for his initiative if he does not show love to us. Then we could accept his revelation and meet us. This is precisely what has happened in our history; God has spoken to us and made himself known to us. He appeared to us. He said most fully and revealed himself to us in Jesus Christ. Many people have difficulty with faith. I remember when I was a soldier, one soldier told me. If he were God, it would not have happened what happened during the war. Not only he but many like him were outraged against God. Why are they not enraged against people who have committed crimes? It is said that God had to stop them. These people don’t know what they’re saying. They realize what the world, society, would look like if God consistently prevented any evil from being done. Or there would be a limit. God would allow less evil, but he would intervene with greater evil. And not just in war, but in every crime, all over the world. If that were the case, man would no longer be accessible. God wanted man to be free. That is, man has free will. He can abuse this free will. God knows it; he respects it. However, this is not proof that if God were, He would not allow it. So if he did, he doesn’t exist. Such a statement has no logic. God is not responsible for evil in the world, but man. Everyone should be very aware of that.

It is useless today to refute the claim, which is widespread at the end of the last century, on “joyful antiquity” and sad Christianity. The early success of Christianity, religion poor and uneducated, in the cultural world of the Roman Empire it can also be explained by the fact that it promised victory overall that a helpless man felt against destiny, death, pain.
The proclamation of Christ’s doctrine was named EU-angel.
– good news. Christianity is a religion to me. The Greek Word chart means joy. A hunting greeting to Mary we translate «Hello.» Greek Chair is literally «Rejoice!» (Old Slavonic liturgical texts they have the expression «Rejoice!») Scripture encourages prayer with a sense of joy (cf. Psalm 31, 11; 9, 5; 99, 1; 104, 3, etc.). They have often reminded words of st. Paul: “Not out of sorrow or compulsion, for God loves a merry giver” (2 Cor 9: 7). The highlight and the goal of Christian perfection is love. He loves, gives, even with the victim, he likes to talk to the one he loves. Who is, he prays and joyfully denies, proving that he is doing his duties out of love? The work we do happily goes by itself hands. Aristotle writes: “Joy perfects the work, sorrow destroys it.” St. John Chrysostom explains in this sense Psalm verse (118,32): I will run in the way of your commandments.
Joy gives strength and power, freshness. Everything is much easier and faster. Who has a joyful attitude to life, small he does not perceive obstacles at all and overcomes great ones with courage? We are not worried about his future. On the contrary, if we see someone permanently sad, we rightly fear that they will not survive the journey they have begun, especially if there are more significant difficulties.
The lively performance of religious duties is an effective way of the apostolate. It does not attract the company of sad people and dissatisfied; on the contrary, everyone would like to go where they see,
that there is happiness and joy. St. Thelion exhorts the monks to their “modesty is holy, not sad.” St. Francis, he wanted his brothers to see a happy face, the desire to do more than they do before, not fatigue and frostbite. So, they have to take to the streets. The Christian teaches that virtuous life is life according to God and according to happy and innocent nature, as came out of the Creator’s hands. Who strives for virtue and is their unhappy, he denies the truth he wants to believe. At least that one impresses others.
Therefore, Hermas (2nd century) ranks mourning among the evil desires that must be expelled from the heart. The only praiseworthy grief, as the Ascites teach in unison, is remorse for sin. However, it almost becomes a source of true joy. Francis of Assisi warned against
sadness, and man’s grief, is the joy of the devil. It is easy to lead a sad person to despair or to seek illicit pleasure in the world. It is by what St. Peter wrote. Gregor the Great: “The soul cannot be without joy, so it seeks pleasure in low things, unless he has them in noble things. »

What does it mean to pray for healing? In prayer for healing, we strive to unite prayer, love, and faith. Many blessings and many prayers for healing, at times one of the listed dimensions is missing. Or they lack love or trust. What are the assumptions of prayers for recovery?
Trust in God
Prayer, combined with love and faith, is an expression of trust in God. That means we trust God, not your abilities. The reason we don’t trust God is that we don’t trust ourselves. During the seminar, we will find that one of our most extensive wounds is uncertainty, which manifests in the fact that we do not trust each other. If you don’t trust yourself, you won’t count either to God, to her husband, or his wife, or his brother, or sister, in the prayer group, you will not trust anyone. Sometimes we think we are strong personalities if we do not trust others. But the opposite is true. We do not trust others, and we do not trust ourselves because we are full of uncertainties. In healing, a free man can trust God, and if we trust God, we are no longer afraid of failing.
We entrust ourselves into God’s hands, and that’s it. Many prayers for healing are ineffective because they lack confidence. Participation in the power of Christ another critical moment in prayer, combined with love and faith, is participation in the power of Christ. Let us remember the words: “All power is given to me in heaven and on earth” (Mph 28:18). This same power Jesus passes on to us as well. “Everything is possible to God,” says Matthew (19:26), and “anything is possible to him, who believes, “confirms Mark (9:23). So, we have the same power as Jesus. We will say, why. Jesus acted by the power of the Spirit. And we received the same Spirit. That’s why Jesus said to the apostle: “You see miracles, and you are surprised. But you will do even greater deeds than I do. For all the power that the Father hath given me, I give unto you. The power I have does not come from me, but from the Father “(cf. Jn 14: 12-14), But it is the same power.
To act for Jesus. What do we do when we pray for healing? When we pray for healing, we act in Jesus’ name. In his name, we address creation, disturbed by sin, and with love to it, we urge, lovingly, encourage him to start working again as before. For that, Jesus said, “Go and proclaim the good news to every creature” (cf. Mk 16:15). God created the perfect world and wants it to work as perfectly as possible. If so, we pray for healing, we directly address the affected organ and show it to be again healthy. We address him to receive God’s love, to begin to function as God did create. Certain parts of our body get sick or stop working because they are enough we don’t love.
To act by God’s plan.
If we do something in the name of Jesus, it means that we do it according to his plan. Sometimes we do not know what God’s plans are in a person’s life. If in prayer for healing we say the words “in the name of Jesus,” we mean “in accordance with God’s plan.” And we’re sure of that God’s plan for man is a plan full of love. However, if a person does not recover, he will not recover because it was not in God’s plan. But even non-health can be a plan of love for the man for whom we prayed. Maybe at that moment, we don’t understand God’s plan, but that one, he is always full of love. Stay in it.
Whenever we pray for someone to heal, we ask, above all, to feel that God loves him. If a person does not feel God’s love because of illness or injury, he cannot accept complete healing. In prayer, he receives God’s love in a specific part of his body, who is ill or disabled. Therefore, it is essential to experience the words that John addresses us: “If and ye shall abide in me, and my words shall abide in you: yea, whatsoever ye will, and it shall be fulfilled in you” (Jn 15: 7). We often ask ourselves, “Why don’t I receive from God what I ask of him?” Because we forget the condition that Jesus imposes on us: “If you remain in me …” This remaining in him is very important. To stay in it means to be united with him, to submit to him, to accept his plan, love, and experience God’s love. If you think God rejects you, that relationship with God makes you unhappy, that God makes you disappointed, you put an obstacle in the way of his love so that his healing power cannot come to you to penetrate. You may perceive God’s love, but it does not penetrate you because you do not remain in it. If you want to heal, you must feel loved by God. You need to they felt that God loved you in every situation, even during illness.

Marriage in God’s Plan (Mark 10: 2-16)
Man cannot change God’s plan with the union.

There was an exchange of views between the grammar school students on the topic of “marriage.” The girls pointed out the relationship of today’s young men to marriage, their irresponsibility, their immaturity … what they experienced in their family. Opinions mixed as they entered each other’s speeches, raising their voices until they fell silent as they noticed their classroom professor among themselves. Everyone’s eyes were on the young woman, revered by the students for her expertise, approach to them, and views on life. Many lifelong students will remember a math class when they did not solve logarithms but listened to equally clear and fundamental words. As a student cannot decrypt the example of not studying, it is difficult for a person who has not thoughtfully prepared for marriage to succeed in marriage. While solving the model, the student must be focused and respect the law. This is also the case in premarital and married life. Just a little inattention and a bad result can occur. Alternatively, he can choose another better way and work on the development sooner. He can go back, find a mistake and continue. But with marriage, things are not accessible. Evil is a student who resigns when he sees only a bad result and does not look for a mistake again; he does not study to succeed. Today, he criticizes a lot, rebukes, curses, sees mistakes in others and not in himself. More attention is paid negatively than positively.
Even today, we can realize that we will not save our marriages from difficulties and crises by lamenting, pointing to the growing number of divorces, the relaxation of morals, poor preparation, and so on. It is more convenient to remember what we all feel inside us that God has a plan for every man, every woman, and therefore every marriage. And because we know that “God is love” (1 Jn 4:16), it is necessary to put aside human opinions, conjectures, the misguided philosophy of today’s marriage, and to master the familiar words of Christ.

“Therefore, a man will leave his father and mother and be attached to his wife, and there will be two in one body. And so, they are no longer two, but one body. What therefore God hath gathered, let not man put asunder” (Mark 10: 7-8).
We know the words and the known problem. Or, in other words: Old words and an old issue. For several centuries before Christ, the law of the indissolubility of marriage applied to the Jews. A new problem? Not. Just weak new people. So still a current situation.
Does the evangelist also represent today’s Pharisees who “tempted Jesus. They asked him if a man could let his wife go” (Mark 10: 2)? They consider Jesus ignorant of the problem. They are not interested in Jesus’ opinion, but they want to close his mouth. They do not wish to accept a clear doctrine; it is enough for them to have objections to it because, according to them, it is equivalent to the fact that they are right and ask when the Church will recognize a legal divorce. Jesus recalls the words of the Book of Genesis about the creation of women (cf. Gen 2: 18-24). From the words: “It is not good that man is alone” (Gen 2:18), it can be seen that man himself does not form a human race. A woman brings something new, invigorating to a man’s life. In the description of creation, it is necessary to see a language that the people who were their first recipients understood. The language of symbols can also be seen in the description of the creation of women. The ribs of Semites denote life. The act of creating a woman from a man’s rib points to closeness to a man. A woman has the exact nature as the words correspond: “… a bone of my bones and a body of my body. It will be called “A man” because she was taken from a man “(Gen 2:23). The text presented in this way points to equality between a man and a woman, even though the social woman had or did not have the rights of a man. The symbolism of the creation of a woman from the rib of a man has another aspect that affects the union of two people. The bond between a man and a woman should be as strong as the connection of the rib with the body. Marriage must be so complex, strong, and harmonious that it can be compared to the human body. “Therefore a man will leave his father and mother and be attached to his wife, and there will be two in one body. So they are no longer two, but one flesh” (Mk 10: 7-8). The new bond between man and woman is stronger than blood. And Jesus will elevate this relationship, the union, to a value that nothing else can be compared to when he declared of the marriage: “What God has joined together, let man not separate” (Mark 10: 9)! Marriage is a whole new relationship to which God gives the seal of his love. We will say that in the sacrament of marriage, God puts His particular plan, which cannot be renounced, for God himself has reserved its termination by the death of one of the marriages.

He who seeks an answer to divorce, to the end of the sacramental union in the Catholic understanding of the faith, the answer is clear. “Therefore, what God has joined, let man not separate” (Mark 10: 9). Much has been written on the subject of “divorce from Catholics.” We know from history that Pope Clement VII. could not agree to the new marriage of King Henry VIII of England. Despite the break-up of Rome and England, he did not declare the king’s valid marriage invalid. Thus was founded the Anglican Church, headed by the King of England. When Pope John Paul II. in 1983 he signed a new Code of Canon Law, several media attacked the Pope and the Church for finding no place for divorce in the Church.

There have been and are efforts to make the Church adapt to the world’s demands, including in the area of ​​divorce. However, those who attack the Church in this way forget to answer the question: Will divorce heal marriage? After all, the sacrament of marriage has a clear mission. Cooperation between men and women for mutual help, enrichment, childbirth, and the upbringing of children. Even those who have entered into a sacramental marriage are indeed divorcing. They are divorced because sacred love has not been strengthened, and husbands and wives must cooperate with God’s blessing. It cannot be said that it is enough to administer the sacrament of marriage, because sacramental grace does not take effect automatically. It is necessary to cooperate with grace. Otherwise, it will become a useless talent. We can compare it to such a situation. On the day of the sacrament, a wealthy grandfather deposits millions of dollars into the newlyweds’ account, provided that the couple cannot withdraw the deposit at once but must withdraw only a portion each day.

We each have our share of marital happiness. Both the priest and society have their share in preparing people for marriage and strengthening the marriage bond. Education and especially a good example of parents and the environment should work to prepare well for a sacramental marriage. The newlyweds themselves must do everything before the wedding to be well prepared in all respects, thus by keeping God’s commandments. Believing Christians must be aware that Jesus died and rose from the dead because of their marriage. There will be a cross and crosses in their life together, despite the love they feel for each other. They are to remember the words of Jesus: “Whoever wants to follow me, let him deny himself, take up his cross and follow me” (Mt 16:24). After all, we are marked by inherited sin. And husbands should often remember the words spoken in the sacrament of marriage: “You promise before Almighty God that you will be a faithful husband to her, that you will be a faithful wife to him, that you will not leave her, neither in happiness, nor in unhappiness, nor in sickness. , or in health, and that you will love and honor her all the days of your life?” Yet we read in the Scriptures, “What God hath joined together, let not man put asunder” (Mark 10: 9). It is a fountain of new satisfaction for God and us. The Church looks at every marriage with joy, love, gratitude, and happiness. In the love of our spouses, we recognize the love endowed by Christ himself and the Church. The greater the love of a man for a woman and a woman for a man, the greater the satisfaction.

We should want to take the vital truth from today’s gospel of marriage that a good marriage, the lasting and faithful unity of man and woman, was and is possible. Whatever is done. Why? Because a woman is a “bone of my bones” for a man. Because man is called for partnership, both biologically and mentally, God wants the two to be through his marriage. And also because Jesus confirmed it for the salvation order and the New Testament. The problems of marriage concern a whole complex of issues of human life.

A wealthy Roman woman once asked Rabbi Joshi Chalafta, “What does God do all day?” The rabbi replied, “She brings married couples together. He chooses who has whom to take—this man, this woman, this man, and so on. “There’s nothing special about that, “Rimanka remarked,” I can do that, too. I’ll put a thousand couples together in one day.” The rabbi said nothing. When the lady returned to her palace, she had all the slaves and female slaves called and married and married to each other. She ordered, “You take that one, and you take that one again.” At night, almost all married couples quarreled and killed themselves. They went to their mistress in the morning. One slave had a broken head, another slave had a bruise under her eye, and another slave had a broken nose … The lady was called Rabbi Joshi. She told him what had happened and said, “You were right. I see that only God can unite a man and a woman.” A voice from heaven said, “It’s not easy for me either.”

And what about that? Nobody doubts that. And that is why today it is fitting that he who has not prayed for his marriage will begin, and he who has prayed for his marriage will continue with even greater love and intensity. We see personal and social benefits in marriage, even when the difficulties and crosses of living together must be addressed. And everyone, even with a bit of goodwill, must say that what the Church teaches and maintains is correct, that it does not agree to divorce.

“Does human life have or does it make no sense, and does man have a purpose?” Otherwise, he will not find himself and will lack a mature and mature personal identity. This is important because we only have one life! Therefore, already in religion classes, the most basic question is: Why are we in the world? Religion thus gives us the answer to the most important questions concerning our lives: Where are we from, and why are we here? Where is our goal? “Eternal life is about knowing you, the one true God, and the one whom you sent, Jesus Christ” (Jn 17: 3). These words are the motto in the introduction to the Catechism of the Catholic Church (from now on CCC), which was also published in Slovak in 1998. To know God means to live, but to live a life that is not of this world. This knowledge is the goal of our lives.

Therefore, man is created not for this world, not for this life, but for another world, for another life, which means happiness that we cannot even imagine. St. Paul speaks of this life. Augustine, in his book of Confessions, which is like a life confession and confession, a celebration of God’s incomprehensible love: 28; cf. C, 45). We are created for this happiness, and this happiness seeks our “restless heart,” of which St. Augustine (Confessions, 1, 1). The New Testament uses several terms to describe the bliss to which God calls man. It is the coming of the kingdom of God, the vision of God, the entrance into the joy of the Lord, the entry into the peace of God (cf. CCC, 1720). According to St. Augustine, “there we will rest and see: we will see and love. We will love and praise. So, it will be endless in the end. After all, what other goal do we have if we do not come to a Kingdom that has no end?” (On God’s City, 22:30).

“This desire has a divine origin. God put it in the heart of man to draw him to himself, for only he can fully satisfy her” (CCC, 1718). This is how St. confessed. Thomas Aquinas: “Only God satisfies.” Therefore, to the old question of the catechism, we can answer that “God created us to know him, to serve him and to love him, and so they came to paradise. Bliss gives us a share in God’s nature and in eternal life” (CCC, 1721). This simple sentence is like a solid rope on a steep mountain path, like something one can hold on to when everything is uncertain. At the same time, the meaning of the catechism is very simply explained in this truth: it is a path, help to a happy life, a service in life, a guide, a map with precisely marked goals.

The desire above for eternal life and eternal happiness presents us with decisive choices. “It teaches us that true happiness is neither in wealth or prosperity, nor in human glory or power, nor in any human creation, no matter how beneficial it may be, such as science, technology, art, or in any creation, but only in God, the source of every good and every love” (KKC, 1723). A young man who finished school shortly after the gentle revolution started a business and succeeded. He almost became a confident man, making everyone feel. He saw the meaning of his life at work. He devoted all his strength to her, but she still did not fully satisfy him. He once witnessed a marriage. He sat down confidently on the bench. But as soon as the ceremony began, he became insecure. He hadn’t been in the temple in a long time. He didn’t know when to get up when to stay seated. He didn’t even know the songs; he just opened his mouth so that he seemed to be singing.

To acknowledge God means to decide to recognize that thought and consciousness are not just a random product of this world, but something decisive in the world, not just now that was decisive before me. They belong essentially to being, to what exists; everything that exists is a hidden idea, everything is a realized idea. Nor is matter meaningless. Matter can also be known, but only based on something spiritual, knowable, and that is order. Chaos cannot be known and understood. Order is a reasonable element of things and the world. The matter is built lawfully and can be expressed mathematically. He arranged everything according to the measure, weight, and number standing in Scripture. How do I get to think seriously about God?

When we start to think seriously about ourselves. That means understanding what our primary mission is. Paul Strauss, the surgeon, and writer, wrote. The primary mission of each of us is to be human. In addition, we have a side job. We don’t need anything special to know the truth about life. All we need is a mind and conscience and the experience of life. Some people would probably believe that God would have known them miraculously. They cannot be known more miraculously than the path of human knowledge. D.S.

In the book Julian the Apostate, Merezhkovsky presents an interview about God. Julian speaks to the philosopher Jamblik. Do a miracle. To prove that God is here. Jamblik answers. What are you asking of me? It is not the power and strength for which you can dare to say. He is. When Socrates wanted to acknowledge and believe in God, he did not need miracles. Let’s not ask for blessings. There are enough of them in and around us. Let us immerse ourselves primarily in life, in our lives, and the lives of others. There are many educated among us who prove God by judgments and syllogisms. I listen to them; I honor them.

Evidence helps those who do not remember and enlighten the convinced. What if a believer encounters difficulties? That doesn’t have to be a lousy sign yet. Sometimes, a storm of doubt leads us to seek and take root in the truth sincerely. The path to truth requires patience. Have you noticed how doubts about faith dispel over time? What worried the young man, after years, will dissipate in the light of experience. And what worried us for science is losing its meaning in the light of its new and new knowledge. We used to ask. Where is God? That is not a well-asked question. If we asked how electromagnetic waves smell, we would ask wrong, and it would not be possible to answer it. If we were to ask how many centimeters the tone has, it is also a wrong question. God is not somewhere because God is not something in someplace. God is present differently than the surrounding things. We cannot try God and his presence as if we caught a piece of iron. We can understand his company by understanding the great and profound things of life, love, trust.

For the martyrs and for all those he meets, real suffering has always been the impetus for the courage of the thought of torturing the Lord. The psychological site here nicely seems the difference between the proper inner virtue and strong callousness even from the human. The Christian spirit is ready, even though the body is weak (cf. Mt 26:41), though Anxiety causes bloody sweat on the forehead (cf. Lk 22:44).
The Renaissance spirit of Rabelais mocks the medieval mentality that evoked monks in danger to the choir to pray. Men should jump up and defend before reaching for the rosary. If it was a matter of praying
or protecting ourselves, we recognize that the latter would be better in many cases. However, the Scripture has a good description of King David. It’s hard to find anyone bolder and braver than the one who is already in his youth. He strangled the lion, who went with stones to the armed Goliath. And yet, few were able to pray like that in danger like him. In the so-called Psalms of David, the motif often returns; I trust the Lord … (Ps 10: 1).
True prayer gives peace and strength, leads to courage to deed and timid. Boldly accept the inconvenience. Steps to perfect courage are given. Rightly so, he says the first one is needed by anyone who wants to save. It takes so much courage from a person not to give up threats that lead him to a grave sin. There are many examples of this courage in Scripture. Joseph of Egypt loses his position and goes to prison rather than stop drinking from Putifar’s wife (Gen. 39). Suzana knows she can’t defend herself from false accusations, but considers it better to fall into people’s hands before sinning to God (Dan. 13:23).

To this first degree of courage is the power to take on the risk associated with the profession. Every state has its difficulties. Sometimes enormous sacrifices are required from mother, doctor, priest, worker. There will come moments when the dangers of life cannot be avoided either. However, this is not often the case. The more common difficulty we face and which we have to bear boldly is the unpleasant and unjust criticisms, the slanders that involve us in doing our duty. We could easily be tempted to choose a more comfortable side road and leave important work. Clement of Alexandria mocks those who love it they read about martyrs, but they run away from the slight difficulty of daily life. We will surely remember with a smile the Indian dreams of a boy who screams at the dentist. The desires of a Christian who would like to endure are therefore suspicious.
Courage, patience, gentleness, perseverance something great for Christ because he can no longer stand the environment in which he is to work. The old missionary wrote a theologian who wanted to follow him to Africa because the seminar environment cramps him: «Let him not go to the lions, when they are afraid of pets!” To anticipate difficulties, people often gain courage by shrinking the danger they are talking about as if it were about the same certainty. St. Thomas Aquinas is of the opposite opinion. The courage will be to look directly at the dangerous eyes, to be able to anticipate it: “Even he who is not usually serious can prepare himself for danger, and that preparation will become strong when the time comes.” Even a saint Ambrose says that “it is the quality of a man not to obscure what threats.» That’s why he’s not saying he was hit by something he couldn’t predict. If the enemy hits the war unexpectedly, it easily wins; so also “The spirit will be broken more by unforeseen evil.”
Of course, the difficulties that arise in the imagination out of fear are fundamentally different from these severe and actual difficulties. St. Ignatius of Loyola began in Manresa’s strict life. He wondered if it wasn’t as hard as he’d thought. However, doubts came. He imagined that he should live this way until the age of seventy, and he was anxious. However, he was able to give himself the answer. Why imagine seventy years when neither, we don’t know if we’ll be in the world tomorrow. Nothing here in the world is fixed or permanent. So, we don’t need anything too long, too much, we don’t have to worry too much about anything. “Look,” writes St. Augustine, «the world is already falling, but Christ is standing because Christ will not fall. »

There are three critical stages in the lovemaking process:Kindness – arousing a sense of security: I’m on yours side. You are in my care. “

2) Giving courage – a convincing assurance that you have enough strength and are not dependent on others.

3) Challenge – a loving but firm urge to act. It has been said that loving is an art. This means that there are no scientific formulas to use in love to guarantee a successful result. It is necessary to monitor the situation constantly, to feel what is needed and when and how to react. Like the artist-painter, he uses canvas and paints to achieve a particular desired result, as well as by artists 50 the person must feel when more kindness is needed, more encouragement, more calls to action. It’s never easy. A favor. Someone wisely said that “people don’t care about how much you know until they know how much they care about you believe. “I am convinced that the basis of love is to manifest worry about the happiness of a loved one and give him the confidence to me his happiness depends. To build a relationship on another basis means to build on sand. To a loved one, it must be clear that you really want his happiness and growth and that you do next to him. Otherwise, it won’t open for you. Beloved, must know that he is indeed someone to you, not something. That it’s not just a “case to be settled” or a “problem.” to solve. “And so the first thing love must do is to say this: I care a lot about you, I want yours first, and supreme happiness, and I will do everything I can to secure it for you; you are a unique person for me.

Giving courage. I admit that I understood, for a long time, love as an expression of kindness to others. Even I have fallen victim to the delusion that real love means doing for others what they could and should do themselves. If he was embarrassingly timid, I made every effort to spare him all the hassle of penetration. For the undecided, I was a stockpile of answers and advice. Anyone who just said a problem found with met he benefits of an immediate solution. I’ve never let a  wrestle long enough for them to be for themselves or conquer victory over yourself. Gradually, however, I began to know the truth. One day, someone thought, “Give a man a fish – and he has something eat one day. Teach him to fish – and he will have something to eat his whole life. “The use of this idea was clear. Shy, not determined, and impenetrable people would welcome us to stand up for them instead. They say, “I can’t.” At the same time, they will think, “What I might try. “They may also try various manipulations to” feed “on stability, decision 51 and penetration of others. And we humans are tempted to be manipulated. We are very vulnerable in this area. It’s much nicer to say, “Of course, I’ll do it for you, “or give advice:” What you need is this … “In addition, the correct response usually works much less immediately in such situations.

Satisfaction: Don’t worry, you can do it “. …” I don’t know what you should do. You have good ideas, and you can decide. What do you think you should do? ” If we give up and allow others to be just our tools, they will need us more and more. They will keep coming back to us to get their solutions to problems and do what they are to do for them. We will build a clientele of progressively weakening “people in need.” We will train them in drug addiction to us. However, there is no love. One of the complicated facts of love is her ability to liberate. It gives a person roots (in the sense of belonging) and wings (in independence and freedom). What people need is to believe in themselves, trust in their ability to take life issues and life opportunities into their hands. This is what is meant by the second stage of love – giving courage. Eating it instills a new and fuller awareness of its power, strength, and self-sufficiency in the recipient. It gives them the courage to say: You; you can do it!

Challenge. The final stage of love is the challenge. After kind words (I’m with you “) and giving courage (” You can! ”) true love should challenge your loved one to “Stretched his forces” to aim beyond his means, to try what he always found too difficult. To break harmful habits in himself, to overcome his afraid of giving up his bias. To release repressed feelings, to face difficult situations, to apologize for embarrassing transgressions. If the supply of courage realizes the beloved article 52 age of his abilities is a challenge to push him to use his powers: “Try lovingly. Row, hurry up. Do it. If you can do it, I’ll sit first turn and clap my hands. If that doesn’t work, I’ll sit down next to you, you will not be alone. Head forward. Put everything you can into it. You can do it.”