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To follow Jesus is to stay with him; it is to direct all our actions and Christ. This is the natural reinforcement for our lives. The everyday life of man is filled with everything. Worries haunt us at work, concerns in the family, the pain of various types, whether physical or spiritual. Sometimes it seems to us that those worries are already upside down. But sometimes It happens that the postman brings an envelope, and inside we find an invitation – e.g., for a wedding, graduation or some celebration. We usually fall for such an event worries, pains, and we look forward together with the hosts. It’s a pleasant relief and a snatch from everyday life.
Today we all received one invitation. Although it did not arrive in the envelope by mail, only orally, yet it is an invitation. Jesus invites us to himself. It’s not an invitation to a wedding or any other big party, but he has this invitation much more critical. “Come unto me, all ye that labor and are heavy laden, and I will strengthen you” (Mt 11:28).
In these words, Jesus responds to the situation of the believers (the Jews) present. He knows that the requirements of the Law for the then men are often strenuous to impossible. All the weary and oppressed will receive his Christ room. They will be relieved of the hard work of complying with regulations. Everyone can come and be sure they will find peace in it. This room is a gift; we don’t have to do anything special for him, just come to Jesus. Jesus, at this moment, by his actions, he does not only mean the requirements of the Law. He acknowledges that we are too oppressed by the devil, overwhelmed by his guilt like worn-out animals, and wants to help us.
Jesus knows how things go in life. He was a man on earth like us, and he endured all we have to take. And at the same time, he is a God who knows the man and his life. He knows what we have to endure and what the consequences may be for us.  That is why he wants to help us free ourselves from problems and worries. He invites us to be rested with him and gained new strength, which is necessary for life.
The Lord Jesus does not offer us entertainment or any dance where we could from to shake our concerns for a while, but it provides us with the sacrament of reconciliation in which we want to free itself from all the wines we have committed and which weigh us. It doesn’t even offer us a table full of any goodies for body pleasure, but it does suggest it is the table of your body, for the joy of the spirit.

There is a question. If it’s that simple, why is there so much in the world of people who have not yet come to Jesus? The answer can be found in itself, the gospel. “If you want to be perfect, go, sell what you have, give to the poor, and you will have treasure in heaven. Then come and follow me!” Follow Jesus does not mean a one-time visit, and everything is fine. Come to Jesus means staying with him; it means directing all our actions toward Christ. Jesus should handle everything we do in our lives, and then we will have inner peace and a sense of strength.
An invitation to no celebration in this world cannot give us as much as
Jesus offers us in his invitation. Whatever we do, we will feel that someone is standing by us, someone who helps us at any time, allows us to rest. So let’s sleep and not beg. It’s all for us and out of love for us.

But maybe it would be worth clarifying what faith God is actually calling us to!
First – why faith? Would it not be possible for Christianity to function without faith? Not really… The Christian faith – and we know this very well – is not a belief that God exists. There is plenty of evidence and clues to the existence of God, and therefore Claude Tresmontant [the Tremontan Code] can really speak of the fact that God and His existence are certainty.
On the other hand: trusting God is something completely different. And this is what Christianity is all about. We know that Heaven is not a place “up there” somewhere, but it is a state of deification. God is Love, and therefore deification means becoming Love. Heaven itself is actually a great community in which God and I are one, and the essence of this unity is precisely that love. And can you imagine love without trust ???
To love another – that is, to give yourself completely to him, to open up to him and become vulnerable to him, and in fact defenseless and powerless. It’s like accepting someone into your house, giving them the keys to all the doors, revealing the alarm password, and pointing out all the secret hiding places where your valuables are hidden. By this acceptance, you have given the other the opportunity to fully participate in everything you have, to enjoy everything. But the price is that you become defenseless against him. If he decides to rob you, or hurt you, or to cheat you or otherwise hurt you – he will succeed! You have given him the means to do so!
Vulnerability is the essence of community. That’s why we don’t create normal communities! We don’t want to be vulnerable. And why? Perhaps because we would not want to: finally put off all our pretense, turn off all vigilance and defense for a moment, and experience the experience of love and sharing that we so long for in the depths of our hearts, whether we admit it or not? Not that. We are afraid of the community because we are afraid of being vulnerable. And we are afraid of vulnerability because we don’t trust the other! And therefore – figuratively speaking – we accept the other only in the tidy living room: we let him go where we want (but we don’t let him into most things and valuables), we show what we want (but we don’t show most) and we keep the keys and alarm code to ourselves… We got so a guest visiting – but not a brother in the community!
Or there is communion with God. It is necessary for us to be able to surrender completely and unconditionally to God in love. Jesus says very clearly: “The first (commandment) is this: Hear, O Israel, the Lord our God is the one Lord. 30 Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength ”(Mark 12:29). And Paul expresses this momentum of surrender by saying, “You are Christ’s and Christ’s God” (1 Corinthians 3:23). This love, in which we completely surrender to God and become freely and voluntarily defenseless and vulnerable to him, then opens us to the same love – and therefore vulnerability – towards our brothers and sisters. Exactly according to Jesus’ words: “to love one’s neighbor as oneself” (Mark 12:33). That is, if I treat myself to the house where I live, I will give it to my brother and share it with him. If I give myself the key to my house, I will give it to my brother, whom I love. Exactly according to the Bible: “All who believed were together and had all thing’s in common” (Acts 2:43b). That, too, is the essence of Heaven!
This love of people is awakened in us by the communion of love with God. But is this love – and the associated vulnerability and helplessness – possible without trust in God? Definitely not! And that is why God sometimes leads us in a very dark and blind way to complete trust!
But now let’s take a better look at the qualities of this faith! And – understandably – the best guide will be the one who is called by God’s very word the “father of believers”: Abraham. Let’s look at one of his stories of faith:
1 After these things, God tested Abraham and said to him, “Abraham!” He answered, “Here I am.” 2 And he said, “Take your son, your only son Isaac, whom you love, and go to the land of Moria. Their sacrifice him there as a burnt offering upon one of the mountains which I will show you. Then he went to the place God had given him. 4 And it came to pass on the third day, that Abraham lifted his eyes, and saw the place afar off. 5 Then Abraham said to his servants, “You stay here with the donkey, and I and the boy will go there. We will pray and return to you. ”6 And Abraham took the wood of the burnt offering, and laid it upon his son Isaac; he took fire and a knife himself, and so they both went together. 7 And Isaac said unto Abraham his father, Father, he said unto him, Behold, I am here, my son. And he said unto him, There is wood and fire for a burnt offering: but where is a lamb for a burnt offering? 8 And Abraham said unto him, My son, God will now provide a lamb for a burnt offering. And the two went on thither. 9 And when they came to the place which God had appointed unto him, Abraham built an altar there, and laid the wood, and bound Isaac his son, and laid it on the wood altar. 10 Then Abraham reached out and took a knife to kill his son. 11 Then the angel of the Lord called to him from heaven, saying, “Abraham, Abraham!” He answered, “Here I am.” For now, I know that you fear God and have not spared your only son for my sake ”(Gen. 22: 1-12).
Abraham’s faith has several essential features here:• CONSCIOUSNESS – NO FEELING!

“12 So then, brethren, we are debtors, but not to the flesh, that we may live after the flesh. 13 For if you live according to the flesh, you will die. But if by the Spirit you put to death the works of the flesh, you will live. 14 For all who are led by the Spirit of God are sons of God ”(Rom 8: 12-14).
Paul’s words in this short passage are clear: There are “sons of the world” in the world who are led by their own bodies. And there are “sons of God” in the world, led by the Spirit of God. Being led by one’s own body leads to death. To be led by the Spirit of God leads to life in God.
To fully understand these words, we must realize the exact meaning of the word “body” in this statement of Paul.
The Greek word “sarx” means the body in the sense of the material “box” of man. Therefore, some currents (such as Gnostics of the 2nd century AD) understood the phrase “works of the flesh,” “living by the flesh,” solely in terms of bodily needs and desires, and preached strict physical asceticism (such as Gnostic initiates were not allowed to eat meat, marry, and give up, and Come.).
But Paul understands the dualism of “body-spirit” as well as the whole Bible: as a contradiction and difference between what is human and what comes from man (and that means human instincts, feelings and reason at the same time) and what comes from God. For example, he says, “19 And the works of the flesh are manifest: fornication, uncleanness, lasciviousness, 20 idolatry, enchantments, enmity, strife, jealousy, anger, mischief, strife, division, 21 envy, drunkenness, revenge, and the like. Of this I say to you in advance, as I have said, that those who do such things will not attain the kingdom of God ”(Gal. 5: 19-21). Note that among the deeds of the body are also such “items” as envy, jealousy, idolatry, lines – that is, deeds that are certainly not based on the bodily needs of man, but are the fruit of his feelings, or reason and will!
In fact, this is a very simple thing for Paul, which we can all very easily understand:
1. It is about God to become like Him, to be like Him, and to live God’s life. Just as the life of a millionaire can only be lived by one who is a millionaire, so the life of God can be lived only by one who is God. Therefore, (St.) Grignion of Mont fort writes of this intention of God with man: “O what an admirable work: dust transformed into light, manure into purity, sin into holiness, creation into the Creator, man in God!”
2. God is different from any other creature. God’s Word says in Old Testament times, “7 Who is like the Lord in the clouds? Who among the sons of God is like the Lord? 8 God, who awakens in the congregation of the saints, is great and terrible against all who surround him. 9 Lord, God of hosts, who is like you? Thou art strong, O Lord, and the truth is with thee ”(Ps. 89: 7-9). Even if man did not sin, he would still be unlike God. How much more is then a man unlike God, who is sinful and prone to evil and selfishness?
3. If we are to become like God, we must become like God. We must become like God. But who knows the Holy Spirit, what is God like? Scripture says, “The Spirit searches all things, even the depths of God” (1 Cor 2:10). Only the Spirit of God can lead us on the path of imitation to God. Not to mention that only the Spirit of God can give us strength and grace to complete this superhuman and unseen work of deification of man!
And this is the meaning of Paul’s words:
When we think like people – whether our thoughts are turned to good or bad – we think humanly and are similar to other people. Our actions and decisions are subordinate to our small human forces and possibilities and are (compared to God’s work) very petty. Only when we abandon the thoughts and deeds of the “flesh” in the sense of what is human and allow ourselves to be led by the Spirit of God to the thoughts and deeds that are God’s will we begin to be likened to God in the same way that Christ – God was His perfect image. “In the dimensions” of man!
Here again, we come across a widespread mistake that we might summarize as “candy Christianity”:
• Many people imagine Heaven if it is a “place” where they get good for a reward – about the way a child gets candy for a unit at school. Hence, the conviction that if I do not commit any serious sins (“I did not kill anyone, I did not steal anyone”), I “cut” goodness (“I have nothing to do with anyone, I am not angry with anyone”) and I am good with God (“I go to church “I pray”), so God will somehow let me in there, and it will be.
• OR, BUT THERE IS NOT A PLACE BUT A STATE IN WHICH WE ARE AS GOD. Scripture says, “1 Behold, how great a love the Father hath bestowed upon us, that we are called children of God, and we are children. Therefore, the world does not know us, that it did not know him. 2 Beloved, we are now children of God, and it has not yet been shown what we will be. But we know that when he appears, we will be like him, for we will see him as he is ”(1 Jn 3: 1n). Plus: Or it’s not a reward, on the contrary, it’s a gift: “I’m Alpha and Omega, Beginning and Ending. I will give the thirsty for free from the fountain of living water. ”(Revelation 21: 6b), Jesus says. Therefore, he says that he came to call sinners.

Going on the path of happiness that Jesus shows us is difficult and often at odds with the world, but the fruits of this way of Jesus are all the more valuable. We have to admit that each o life loves and needs a certain species of peace, at least a small sense of security and safety. One can, in such an environment, develop and advance. On the contrary, it is awful for a person to find himself in an environment of unrest and insecurity. It is natural for a person to protect his feeling of certainty and peace. The gospel may seem too harsh to us, and perhaps words of peace, which were at the outset, seem to us to be at odds with Jesus’ work and learning. Christ says, “Do not think that I have brought peace to the earth. Not peace I have brought it, but the sword ”(Mt 10:34).
How do you understand these words? Indeed, Jesus many times by his teachings, its requirements do not bring peace, but division. Acts, miracles, or proclamations Many of Jesus’ contemporaries could not accept the Gospels. Jesus often aroused attention and outrage by his behavior toward sinners and toll boosters towards people on the margins of society at that time. This is his behavior. It was considered indecent until blasphemous, and it went so far as to the courtyard before Pilate, many shouted, “Crucify him.” Christ often brings unrest into our personal lives. On the one side are the gospel’s demands, often very radical, and on the other, we, the weak and sinful people, are on the side—people who undergo daily a difficult struggle between good and evil. We often feel that there is a kind of voltage inside us. Let us remember Paul’s acquaintance: “The body asks what is against it the spirit and the spirit that is against the body. ” Man longs for the earthly good, which is a certain way the measure is not bad, but this lust has its limits. These boundaries begin where the spiritual side of man begins. When the inner person sounds a voice, “Not this anymore.” A voice that draws attention to certain boundaries, one begins to fight body and spirit. We could say that it is a struggle between the peace that it gives the world and the peace that Christ gives. Jesus says, “I leave my peace to you, I give you my peace, but I do not give you as the world gives. ” The world gives us offers wealth, and Jesus speaks of poverty in spirit, the world offers us joy, cheerfulness, noise, and Jesus bless the silent and humble hearts. Such,j we could find many more opposites.
We can see that the path of happiness that Jesus offers us is the opposite
of the path of happiness that the world offers us. We often have to admit that we are attracted to us to follow the path of happiness that the world offers us. But will we find permanent on this path happiness? You will surely agree with me that a person values ​​what he has acquired more
hard effort. The greater this effort, the more concrete the result for
the person at a greater cost, and in the overall evaluation can be concluded that it paid off to make this great effort to achieve the goal. It’s so similar
in our lives. In this sense, let us try to understand Jesus’ words: “I did not come to bring peace, but a sword. ” Let us have the courage to fight evil daily so that we can, at the end of their lives; they could triumphantly say, “I fought a good fight.”

When we read history books or hear about the beginnings of Christianity, sometimes chills run down our backs from the horror of what torment the martyrs did not hesitate to submit only to not deny Christ. For us, already slow we forget the communist era, these testimonies are somewhat distant. We will say: “It was a long time ago, now there is religious freedom, everything is fine, nothing like that for us not in danger… “
The main idea of ​​the read text of the Gospel is persecution, which awaits the confessors of Christ: “They shall deliver you up with judgment, and shall scourge you … for to me … All of you will hate you for my name’s sake ”(Mt 10:17). We see that this generally happens where Christianity has something to say where it affects life; it is there that his opponents fight him. Those who reject Christian moral principles, do not have the courage to attack directly to the person of Jesus Christ – but they focus their anger on the pope, they laugh at
The Church and its representatives ridicule religious institutions and
Christian activists. We observe such actions in our announcements means; angry pitfalls also concern us personally.
“Everything for me,” says the Lord Jesus. It’s all as if incorporated into his works of salvation. Christ suffered to establish the kingdom of God; all those who continue in his work, must share in this suffering. Suffering and enduring hardship for Jesus is very different from the suffering we cause by our own stupidity or as a result of doing evil. The first is an honor for us and is a reason for reward. That the second suffering in a shame.
If persecution comes, it does not mean that we are in such situations
to be preserved as a flock of rams that kill women. After all, the Lord Jesus recommends: “So be careful like snakes … don’t worry about how and what you will be to speak … you will be given what you have to say. ” And so we should be clear opinion on truth and falsehood, on good and evil … Then it is necessary to know what to say and what not to say, to whom to say and how to say. To the brave, it will be “given” to the believer, the Lord Jesus promises; because a brave believer it does not act in its own name, but represents the person of Christ – it will not remain without his support and the gifts of the Holy Spirit. Thank God we live in a time when no one threatens our lives for Christ and faith. On the other hand, please  for the Gracie in those adversities with which ours have often tormented God’s receding society and uses more psychological pressure and ridicule, which can also break the character. Only with God’s help can we fight this fight for the victorious end.

To understand biblical faith in God, we must follow its historical development from the beginnings of the ancestors of Israel to the last pages of the New Testament. The Old Testament, where we have to start, sets the right direction for our journey: He expressed the idea of ​​God essentially in two names, Elohim and Yahweh. In these two leading names, God shows the refinement and choice that Israel has in his religious world perfected. At the same time, it is visible as positive a requirement that is completed in this choice and a gradual
reshaping of what was chosen.
1. The problem of telling about a burning bush For the initial text of the Old Testament knowledge of God and faith in God, we can certainly describe the story of the burning bush (Ex 3). In the revelation of God’s name to Moses, he was laid in Israel the basis for a constantly good idea of ​​God. God, hidden and appearing in a burning bush, called Moses for the leader of the nation of Israel; the narrative describes Moses’ hesitation. Moses wants to know clearly the cause of this task and asks for clear proof of his power of attorney. The conversation develops, which remains a mystery all the time: »Moses said to God, “Enough. And I will go unto the children of Israel, and say unto them; Your Godfathers sent me after you. But if they ask what he is named, what can I say? God said to Moses, “I am he who I am. And he said, Thus shalt thou say unto the children of Israel, Yahweh, The God of your fathers, the God of Abraham, the God of Isaac, the God 63 James, he sent me to you. That is my name forever; let my name be from generation to generation. (Ex 3, 13-15)

The meaning of this text is clear: it mentions the name “Yahweh” as
the name of God, in which history is rooted from the beginning the emergence of the nation of Israel and its covenant with God and reveals the inner meaning of the name. Hard to understand the word
“Yahweh” is derived from the word stem Hajá – to be. According to the Hebrew consonants, this is possible. Whether this philological corresponds to the true origin of the name Yahweh is, to say the least, uncertain: It is here – as is often the case in
The Old Testament – a theological and not a philosophical etymology. It is not a matter of searching for a verbal-historical initial meaning, but of uncovering its meaning. The etymology is, in fact, a means of discovering the original purpose. To this clarification of the word “Yahweh” by the word “to be” (I am), another attempt to explain is added: Yahweh is the God of the Fathers, The God of Abraham, the God of Isaac, the God of James. It means: The knowledge of the “Yahweh” is thus to be expanded and deepened. The god thus designated is the same as the God of the forefathers of Israel, who called on him on behalf of EL and Elohim. So what image will we have of God now? What does it mean that God is expressed in terms of being? Here they found it Church Fathers, based on Greek philosophy, unexpected and bold affirmation of his teachings. Greek philosophy saw that is, behind all the things one comes with daily contact, embracing the idea of ​​being, and considered this idea to be a rational expression of the divine. It seems to be in the quoted text also expresses the Bible about God. This appears to confirm unity beliefs and thoughts. The Church Fathers saw this as profound the unity of faith and philosophy, Plato and Moses, the unity of the Greek and the biblical spirit. The identity between philosophical search God and the acceptance of the biblical God by faith in Israel led them to believe that Plato himself had to read the Old Testament and draw his thoughts on God from him – for the core of Platonic philosophy leads indirectly to revelation. So deep, the view could not be deduced only by the power of the human spirit alone.
The text of the Greek Old Testament, held by the Church of the Father, may have given rise to ideas of identity between Plato 64 and Moses, but the dependence is instead the opposite: The Hebrew text of the Bible into Greek was influenced by Greek philosophy and the Greek way of thinking. Under this influence, read and understand the text. The idea that the spirit is intertwined here Hellenic and faith The Bible had to inspire them. They built already a bridge from the biblical concept of God to the Greek thought of it, when verse 14 “I am, which I” translate “I am existing «. The biblical name of God is here identified with the philosophical concept of God. The offense of God’s name has been resolved in broad ontological thinking, faith is engaged in onto logic. It was outrageous to think that the biblical God has a name at all. It is no more than a memory of the polytheistic world that biblical faith in God had to forge the way? In a world teeming with gods, Moses could not say, “God sends me.” Nor: God sends me fathers. He knew that it doesn’t mean anything at all that they will ask him: Which God? But the question is: It was possible to give Plato at all “Existing” name and thus mark it as an individual?
Or is it not the fact that we can name this God, an expression for a completely different idea? If it is essential for the text that we can call God, because he himself conceives novel, then, however, the abyss separating the platinum, which is, as the final stage of ontological thinking, deepens. Just because being there is neither a name nor a name does not give.

 We know the universe today for about twenty billion years duration. We have an idea about it. As it was in its first moments: matter and radiation, electrons and their antiparticles, positrons, photons, neutrinos and antineutrinos. Astrophysicists estimate the temperature of the universe at the earliest moments, in the first hundredths of a hollow, to about a hundred billion Celsius es.
Then the universe began to expand and cool very quickly. Today, it is certain that matter, which is a building block of what we call today space, is, over time, drawn into the process of creating increasingly complex sinister: in physics, the most complex atoms are also the youngest. This process in space has been going on for twenty billion years. Gradually, stars and galaxies formed, some stars still form today. We now know that the universe is a gas of galaxies, i.e. a gas whose molecules are galaxies. For example, our galaxy contains about a hundred billion stars. Our star, what we call the Sun, formed about six billion ago flight. This is the age of our solar system. The planet Earth was created a little later: about four billion six hundred million years ago. In all of them, however, these data may be revised.
Once our planet was physically ready, it continued matter in the process of composition. Atoms combine with other atoms in molecules. The molecules formed giant molecules with other molecules. Giant molecules with giant molecules they give rise to molecules – telegrams, libraries containing all instructions or information necessary for the creation and development of living beings, first unicellular, then more complex, composed or made up of millions and then billions of different specialized cells. So this is the general law of the history of the universe and matter that we reveal on
late twentieth century.
Over time, matter is drawn into a process that leads to an increasingly complex frame, and yet statistically less and less likely. Simply put: information in the universe is constantly growing to 7 over time. The universe is a historical, evolutionary, genetic system in which information grows irreversibly. In all high-quality treatises on physics and biochemistry one can find interpretations of the genesis and creation of more complex structures of matter, the formation of heavy nuclei, formation of molecules from atoms and giant molecules from simpler molecules. On the Based on all this knowledge, we can study the history of the universe and today history of matter. We know today that the first living beings, the simplest, appeared on Earth about three billion and five or six hundred million years ago. They can be here too, data revised. But it is certain. That the first living beings were at the same time the most infirm: biological systems consisting of a single cell. However, the genetic information needed to control such a biological system is already extraordinary rich in information. It must contain all instructions or information needed not only to manage the construction of an already highly complex biological system capable of surviving the recovery of all the atoms of which it is composed, but in addition, capable of reproducing and transmitting genetic information contains, and capable of adaptation to the environment and capable of development, and transformation. These single-celled biological systems have indeed evolved and transformed. Let’s find a description in a good textbook of basics of biology of these primary biological systems, the first and simplest living structures. The simplest systems were followed by more complex biological systems and more complex: we call this development the natural history of living structures.
Zoology presents us with a look at this progressive history – starting three and a half billion years ago – all living beings who have ever lived
on our planet. Some of them are still around us. Most of them disappeared. We know them from fossils. If we study this long history, it seems certain that over time it will increasingly complex biological systems, composed of differentiated ones, appeared cells, specialized organ. To control the genesis or formation of these still more complex, increasingly differentiated and specialized biological systems, genetic messages increasingly rich in information were needed, and containing all the necessary instructions. This is what we biologists and Biochemists try to say: that genetic information is in terms of information getting bigger and richer. Over time, life has focused on creating organisms that are increasingly mobile and independent, equipped with an increasingly evolving nervous system. The brain is constantly gaining in volume and complexity. The natural history of life is such an irreversible ascent to increasingly complex psychic structures. The first living entities that appeared were already. Psychological structures, basic, rudimentary, but still psychological. There is no living thing that is not a psychic structure. Everything what is biological is also psychic.

Because the word “at birth” is not used in Western theology for human strength, ability, and life in man is called “grace”. The new law
he calls it the “law of grace.” The Greek word char is charm, beauty, charity and gratitude. He replaces Heb with the shrewd word hen, the root of which would mean something like bowing. It therefore expresses the charity of God, who inclines from his height to man.
For the Greek Fathers, in addition to charts, grace is used as well as the term pneuma, spirit. More or less both have same sense. It is the same gift of God to man. The word “spirit” expresses his divine qualities, his grace, then he wants to indicate that God gives it voluntarily. The Latin word gratia, corresponding to Greek, means goodness and God’s affection for man. 
In medieval scholastic theology, however, they began to distinguish between uncreated and created grace. «Grace uncreated »is God Himself, the Holy Spirit, who comes to us tilts. “Grace created” is the sum of the gifts that come from it for the soul they flow. All we are and have is the gift of God, so all is grace. Nevertheless, in professional theological dictionary uses the term grace only for gifts, which is called “supernatural”, that is, for those who do not belong to our perfection, as contained in the concept man and humanity. For example. To know that there is one God,  we can by “natural” human judgment. Faith in the Holy Trinity is the “supernatural” gift of faith, that is, my lot. Thus, the gifts of grace are “voluntary.” God gives them
then and as it deems appropriate. Nobody has the right to them. They “elevate” man to a “state of grace,” they give him higher perfection than he would be able to do with his own on their own. This scholastic distinction is very useful for expressing several basic truths about grace. However, we are well aware that the whole participation in he cannot express God’s life in several terms. The traitor helps himself here with figurative symbolic expressions, aphorisms, the experience of saints. Let’s remember, at least the main ones.
Aphorisms of grace.
Grace is God’s voluntary gift. God of man freely created, freely and voluntarily elevates him to the “supernumerary” order. No one can determine for himself how long he will live, what degree of holiness he will attain, or for what role he is called here in the world. Why he became the father of God of the nation Abraham, why did Christ choose the head of the Church? St. Peter, why did he send St. Paul to the nations?  Will say creation to the one who created it: «Why did you make me like this? » Or the potter has no power over the clay to make of the same mass made one vessel for noble purposes and the other for mundane? (Romans 9: 20-21).
Grace or merit? There was much at the time of the Reformation disputes whether a person is saved for his merits, or whether to rely on God’s grace. It’s always good to watch disputes over time, then we can easily realize their uselessness, especially if they are both right parties. The misunderstanding arose with the word “merit.” Try replacing them with another term first, e.g. the price. After we could beg the beggar. Catholic morality says that it is a meritorious deed that God rewards him here and their eternity. But can we ask what the “price” is? We evaluate actions not only by what has happened, but above all according to who did it. What is the servant of the tree that bears fruit? Very small, because it is a force of nature. We do not evaluate animal deeds in the right way, either meaning of the word. Good and bad, that is, worthy of reward or punishment are acts conscious and voluntary, human deeds. It is because they are human, they have value, and they are meritorious in between people, that is, in the environment where they originated. It would be difficult to transmit them to heaven and give them immortal value. And yet they have it. For these are works in God’s grace.
The Holy Spirit who dwells in us prays and acts with us everything good. So even in our good deeds it is supernatural price, immortal value, are meritorious even before God. We save ourselves and the world by our merits. That we are being able to do something deserving is a work of grace. Therefore, we are not right to ask: Grace or merit? We have merit, because God gives us grace to have value our cooperation with the Holy Spirit. Grace presupposes, naturally presupposes, uplifts.

Gregor Palamas says that a good theologian once says that other times differently, and yet does not contradict each other. He is aware of that
all that is said about God is only a partial expression of that selfishness. Therefore, one statement is corrected, given to it correct measure with the opposite statement. We are just seeing an example in these three claims about God’s grace. Grace “presupposes” nature. To be received the gift of the Holy Spirit, we must first be human.
To be human in the true sense of the word is to develop all your human talents and abilities. Noble hu manism, study, natural mental and physical education and everything that makes a person better, stronger, healthier, more efficient, can and should also be a good preparation for the spiritual life. If it is said to be in a healthy body a healthy spirit, we wish that the Holy Spirit also resides in a “temple” that is dignified, in a person who corresponds to the ideas of the quarry of mankind. If grace is the sun and the rain, it is human effort by the preparatory work of the gardener.
However, we cannot go so far as to make God’s lot completely dependent on human perfection. She stopped would be a voluntary gift from God. God can do saints and sinner – from the persecutor of the Church of Savlo grace did at one point the apostle Paul (Acts 9: 1 , weak and timid children endured martyrdom death for Christ. In this sense, the psychological laws of nature have “abolished”. Grace seemed to ignore them to get better manifested the power of God. Let us not forget, however, that this “abolition” of human nature was of its own benefit. St. Paul did not cease to be the son of his nation, his abilities, his upbringing, his explosive nature are manifested even after conversion. But now they are already in the service of Christ, not against him. Grace all she “lifted up” the apostle’s talents, giving them words and deeds new goal and new strength. Therefore, it is said that grace cooperates with human nature. Grace gives God’s power to human works. The best see this in the example of prayer. What can a person do? Raise your hands, move your lips, beg, call, desire. That all
however, the course of the world will not change. However, the situation is completely different if the call of the Holy Spirit cooperates with our prayer (cf. Rom 8:26) and the voice of Christ himself, in whom he may laugh tell me, “Our Father!” But every good deed is prayer, therefore, interferes with the events of the world by the power of God. Grace is necessary for salvation. We don’t need it to prove if we realize that the word “grace” means the same as “life in Christ”, “eternal life”. Without her, it would our deeds were not “meritorious”, they would not be supernatural value, much like a dead body without a soul.

All people receive grace (gratia suf ficiens) to be saved. God wants to bring all people to salvation (cf. Lk 19:10), without God’s grace they would not have reached it. So we have to assume that everyone gets it
to a sufficient extent. However, this simplifies the old and not useful dispute about “predestination” for salvation. By God He “called” them all to himself, thus “predestining” them (cf. Rom 8:30). In what way, under what conditions, to what extent and when God’s grace touches man however, we do not know. Therefore, we do not condemn anyone as a person, even though his deeds are really bad. God’s grace is strong. One look of Christ was enough, that the customs officer Matthew left everything and became an apostle. No sin that cannot be forgiven is not a sinner who cannot be turned into a saint. Therefore, with great we pray with confidence for ourselves and for others. «Saints The Spirit, »as St. Cyril of Jerusalem, “is a great gift; omnipotent and admirable … It works all over the world. He gives one chastity, the other enduring virginity, and the third mercy, another desire for poverty, another strength drive away evil spirits. » But we are in the world. And here it is  there was still a subversive force that thwarted God’s plans and thwarts his work. However, we believe that in the end grace over evil will prevail, yet we rightly regard every denial of God’s grace as a fateful step in life individual in the history of the world.Gregor Palamas says that a good theologian once says that
other times differently, and yet does not contradict each other. He is aware of that all that is said about God is only a partial expression of that selfishness. Therefore, one statement is corrected, given to it correct measure with the opposite statement. We are just seeing an example in these three claims about God’s grace.
Grace “presupposes” nature. To be received the gift of the Holy Spirit, we must first be human. To be human in the true sense of the word is to develop all your human talents and abilities. Noble hu manism, study, natural mental and physical education and everything that makes a person better, stronger, healthier, more efficient, can and should also be a good preparation for the spiritual life. If it is said to be in a healthy bodya healthy spirit, we wish that the Holy Spirit also resides in a “temple” that is dignified, in a person who corresponds to the ideas of the quarry of mankind. If grace is the sun and the rain, it is human effort by the preparatory work of the gardener. However, we cannot go so far as to make God’s lot completely dependent on human perfection. She stopped would be a voluntary gift from God. God can do saints and sinner – from the persecutor of the Church of Savlo
grace did at one point the apostle Paul (Acts 9: 1, weak and timid children endured martyrdom death for Christ. In this sense, the psychological laws of nature have “abolished”. Grace seemed to ignore them to get better manifested the power of God. Let us not forget, however, that this “abolition” of human nature was of its own benefit. Sv. Paul did not cease to be the son of his nation, his abilities, his upbringing, his explosive nature are manifested even after conversion. But now they are already in the service of Christ, not against him. Grace all she “lifted up” the apostle’s talents, giving them words and deeds new goal and new strength. Therefore, it is said that grace cooperates with human nature.
Grace gives God’s power to human works. The best see this in the example of prayer. What can a person do? Raise your hands, move your lips, beg, call, desire. That all however, the course of the world will not change. However, the situation is completely different if the call of the Holy Spirit cooperates with our prayer (cf. Rom 8:26) and the voice of Christ himself, in whom he may laugh tell me, “Our Father!” But every good deed is prayer, therefore, interferes with the events of the world by the power of God.
Grace is necessary for salvation. We don’t need it to prove if we realize that the word “grace” means the same as “life in Christ”, “eternal life”. Without her, it would our deeds were not “meritorious”, they would not be supernaturalvalue, much like a dead body without a soul. All people receive grace (gratia suf ficiens) to be saved. God wants to bring all people to salvation (cf. Lk 19:10), without God’s grace they would not have reached it. So we have to assume that everyone gets it
to a sufficient extent. However, this simplifies the old and not useful dispute about “predestination” for salvation. By God He “called” them all to himself, thus “predestining” them (cf. Rom 8:30). In what way, under what conditions,to what extent and when God’s grace touches man however, we do not know. Therefore, we do not condemn anyone as a person,even though his deeds are really bad.
God’s grace is strong. One look of Christ was enough, that the customs officer Matthew left everything and became an apostle. No sin that cannot be forgiven is not a sinner who cannot be turned into a saint. Therefore, with great we pray with confidence for ourselves and for others. «Saints The Spirit, »as St. Cyril of Jerusalem, “is a great gift;omnipotent and admirable … It works all over the world. He gives one chastity, the other enduring virginity, and the third mercy, another desire for poverty, another strength drive away evil spirits. » But we are in the world. And here it is there was still a subversive force that thwarted God’s plans and thwarts his work. However, we believe that in the end grace over evil will prevail, yet we rightly regard every denial of God’s grace as a fateful step in life individual in the history of the world.Gregor Palamas says that a good theologian once says thatother times differently, and yet does not contradict each other. He is aware of that all that is said about God is only a partial expression of that selfishness. Therefore, one statement is corrected, given to it correct measure with the opposite statement. We are just seeing an examplein these three claims about God’s grace.
Grace “presupposes” nature. To be received the gift of the Holy Spirit, we must first be human.To be human in the true sense of the word is to develop all your human talents and abilities. Noble hu manism, study, natural mental and physical education and everything that makes a person better, stronger, healthier, more efficient, can and should also be a good preparation for the spiritual life. If it is said to be in a healthy body a healthy spirit, we wish that the Holy Spirit also resides in a “temple” that is dignified, in a person who corresponds to the ideas of the quarry of mankind. If grace is the sun and the rain, it is human effort by the preparatory work of the gardener. However, we cannot go so far as to make God’s lot completely dependent on human perfection.Because the word “at birth” is not used in Western theology for human strength, ability, and life in man is called “grace.” The new law he calls it the “law of grace.” The Greek word char is charm, beauty, charity, and gratitude. He replaces Heb with the shrewd word hen, the root of which would mean something like bowing. It, therefore, expresses the charity of God, who inclines from his height to man. For the Greek Fathers and charts, grace was used as well as the term pneuma, spirit. More or less, both have the same sense. It is the same gift of God to man. The word “spirit” expresses his divine qualities, his grace; then, he wants to indicate that God gives it voluntarily. The Latin word gratia, corresponding to Greek, means goodness and God’s affection for the man. 

In medieval scholastic theology, however, they began to distinguish between uncreated and created grace. «Grace uncreated »is God Himself, the Holy Spirit, who comes to us tilts. “Grace created” is the sum of the gifts that come from it for the soul they flow. All we are and have is the gift of God, so all is grace. Nevertheless, in professional theological dictionary uses the term grace only for donations, which is called “supernatural,” that is, for those who do not belong to our perfection, as contained in the concept of man and humanity. For example. To know that there is one God, we can by “natural” human judgment. Faith in the Holy Trinity is the “supernatural” gift of Faith, that is, my lot. Thus, the contributions of grace are “voluntary.” God gives them.Then and as it deems appropriate. Nobody has the right to them. They “elevate” man to a “state of grace,” they give him higher perfection than he would be able to do with his own on their own. This scholastic distinction is beneficial for expressing several fundamental truths about grace. However, we are well aware that the whole participation in he cannot say God’s life in several terms. The traitor helps himself here with figurative, symbolic expressions, aphorisms, the experience of saints. Let’s remember, at least the main ones.

Aphorisms of grace.

Grace is God’s voluntary gift. God of man created, freely, and voluntarily elevates him to the “supernumerary” order. No one can determine for himself how long he will live, what degree of holiness he will attain, or for what role he is called here in the world. Why he became the father of God of the nation Abraham? Why did Christ choose the head of the Church? St. Peter, why did he send St. Paul to the countries? Will say creation to the one who created it: «Why did you make me like this? » Or the potter has no power over the clay to make of the same mass made one vessel for noble purposes and the other for mundane? (Romans 9: 20-21).

Grace or merit? Much at the time of the Reformation disputes whether a person is saved for his values or relying on God’s grace. It’s always good to watch disputes over time, then we can quickly realize their uselessness, especially if they are both right parties. The misunderstanding arose with the word “merit.” Try replacing them with another term first, e.g., the price. After, we could beg the beggar. Catholic morality says that it is a worthy deed that God rewards him here and their eternity. But can we ask what the “price” is? We evaluate actions not only by what has happened but above all according to who did it. What is the servant of the tree that bears fruit? Very small because it is a force of nature. We do not evaluate animal deeds in the right way, either meaning of the word. Good and bad, that is, worthy of reward or punishment, act conscious and voluntary, human deeds. Because they are human, they have value, and they are meritorious in between people, that is, in the environment where they originated. It would not be easy to transmit them to heaven and give them immortal value. And yet, they have it. For these are works in God’s grace.

The Holy Spirit who dwells in us prays and acts with us everything good. So even in our good deeds, it is supernatural price, immortal value, are worthy even before God. We save ourselves and the world by our merits. That we can do something deserving is a work of grace. Therefore, we are not suitable to ask: Grace or goodness? We have a price because God gives us the grace to have value in our cooperation with the Holy Spirit. Grace presupposes, naturally presupposes, uplifts.

Gregor Palamas says that a good theologian once says that other times differently and does not contradict each other. He is aware of that.

All that is said about God is only a partial expression of that selfishness. Therefore, one statement is corrected, given to it correct measure with the opposite statement. We see an example in these three claims about God’s grace. Grace “presupposes” nature. To be received the gift of the Holy Spirit, we must first be human.

To be human in the true sense of the word is to develop all your human talents and abilities. Noble humanism, study, natural mental and physical education, and everything that makes a person better, stronger, healthier, more efficient can and should also be good preparation for the spiritual life. If it is said to be in a healthy body a healthy spirit, we wish that the Holy Spirit also resides in a “temple” that is dignified, in a person who corresponds to the ideas of the quarry of mankind. If grace is the sun and the rain, it is a human effort by the preparatory work of the gardener.

However, we cannot go so far as to make God’s lot completely dependent on human perfection. She stopped would be a voluntary gift from God. God can do saints and sinner – from the persecutor of the Church of Salvo grace did at one point the apostle Paul (Acts 9: 1, weak and timid children endured martyrdom death for Christ. In this sense, the psychological laws of nature have “abolished.” Grace seemed to ignore them to get better manifested the power of God. Let us not forget, however, that this “abolition” of human nature was of its own benefit. St. Paul did not cease to be the son of his nation, his abilities, his upbringing; his explosive nature are manifested even after conversion. But now, they are already in the service of Christ, not against him. Grace all she “lifted up” the apostle’s talents, giving them words and deeds, new goals, and new strength. Therefore, it is said that grace cooperates with human nature. Grace gives God’s power to human works. The best see this in the example of prayer. What can a person do? Raise your hands, move your lips, beg, call, desire. That all, however, the course of the world will not change. However, the situation is completely different if the call of the Holy Spirit cooperates with our prayer (cf. Rom 8:26) and the voice of Christ himself, in whom he may laugh tell me, “Our Father!” But every good deed is prayer; therefore, it interferes with the events of the world by the power of God. Grace is necessary for salvation. We don’t need it to prove if we realize that the word “grace” means the same as “life in Christ,” “eternal life.” Without her, it would our deeds were not “meritorious”; they would not be of supernatural value, much like a dead body without a soul.

All people receive grace (gratia suf ficiens) to be saved. God wants to bring all people to salvation (cf. Lk 19:10), without God’s grace, they would not have reached it. So we have to assume that everyone gets it.

To a sufficient extent. However, this simplifies the old and not useful dispute about “predestination” for salvation. By God, He “called” them all to himself, thus “predestining” them (cf. Rom 8:30). In what way, under what conditions, to what extent, and when God’s grace touches man, however, we do not know. Therefore, we do not condemn anyone as a person, even though his deeds are really bad. God’s grace is strong. One look of Christ was enough that the customs officer Matthew left everything and became an apostle. No sin that cannot be forgiven is not a sinner who cannot be turned into a saint. Therefore, with great, we pray with confidence for ourselves and for others. «Saints The Spirit, »as St. Cyril of Jerusalem, “is a great gift; omnipotent and admirable … It works all over the world. He gives one chastity, the other enduring virginity, and the third mercy, another desire for poverty, another strength drive away evil spirits. » But we are in the world. And here it is, there was still a subversive force that thwarted God’s plans and thwarted his work. However, we believe that in the end, grace over evil will prevail, yet we rightly regard every denial of God’s grace as a fateful step in life individual in the history of the world. Gregor Palamas says that a good theologian once says that other times differently, and yet does not contradict each other. He is aware that all that is said about God is only a partial expression of that selfishness. Therefore, one statement is corrected, given to it correct measure with the opposite statement. We just see an example in these three claims about God’s grace.

Grace “presupposes” nature. To be received the gift of the Holy Spirit, we must first be human. To be human in the true sense of the word is to develop all your human talents and abilities. Noble humanism, study, natural mental and physical education, and everything that makes a person better, stronger, healthier, more efficient can and should also be good preparation for the spiritual life. If it is said to be in a healthy body a healthy spirit, we wish that the Holy Spirit also resides in a “temple” that is dignified, in a person who corresponds to the ideas of the quarry of mankind. If grace is the sun and the rain, it is a human effort by the preparatory work of the gardener. However, we cannot go so far as to make God’s lot completely dependent on human perfection. She stopped would be a voluntary gift from God. God can do saints and sinner – from the persecutor of the Church of Salvo grace did at one point the apostle Paul (Acts 9: 1, weak and timid children endured martyrdom death for Christ. In this sense, the psychological laws of nature have “abolished.” Grace seemed to ignore them to get better manifested the power of God. Let us not forget, however, that this “abolition” of human nature was of its own benefit. Sv. Paul did not cease to be the son of his nation, his abilities, his upbringing, and his explosive nature are manifested even after conversion. But now, they are already in the service of Christ, not against him. Grace all she “lifted up” the apostle’s talents, giving them words and deeds, new goals, and new strength. Therefore, it is said that grace cooperates with human nature.

Grace gives God’s power to human works. The best see this in the example of prayer. What can a person do? Raise your hands, move your lips, beg, call, desire. That all, however, the course of the world will not change. However, the situation is completely different if the call of the Holy Spirit cooperates with our prayer (cf. Rom 8:26) and the voice of Christ himself, in whom he may laugh tell me, “Our Father!” But every good deed is prayer; therefore, it interferes with the events of the world by the power of God.