The feast of the “Body of God” was introduced to the whole church by Pope Urban IV. Even before this holiday has been celebrated since 1209 in Luttich at the invitation of the mystic Juliana of Luttich. Bulla Transiturus, by which the Pope ordered the celebration of this feast, begins with the words: the blood in which he divided his body as food and his blood as a drink. For whenever we eat this bread and drink from this cup, we proclaim the Lord’s death. However, at the appointment of this sacrament, he told his apostles himself, “Do this in remembrance of me,” so that this great and revered sacrament may become the most urgent sign for us – a reminder of the great love with which he loved us.
All three readings we have heard tell us something about the covenant between man and God. Although He is infinitely superior to man, He makes a covenant with man. He treats us completely human. When you want to insure yourself, you make a deal with someone. The agreement is binding on both parties. Each agreement has certain conditions and certain consequences or obligations. It could be summarized as follows: “If You fulfill my condition, I will fulfill my obligation to you.” For example, in the first reading, we hear about the covenant between Israel and God through Moses. “Moses came and told the people all the words and statutes of the Lord. And the people answered with one voice, saying, All that the Lord hath said shall we do.
There is something in these words that must not be missing in the survival of the Eucharist as the covenant of the New Testament. We call reception “Latin” communio, “which we can translate into Slovak as unification. To survive full union with someone, physical contact is not enough, but we need to know his thoughts, feelings, and desires. Like the Jews relating (to) the Word of God spoken through Moses, we must first become disciples of the Word of Jesus, who commit: “We will fulfill all that the Lord has said.”
This is a basic condition of the New Testament Treaty. For unification to take place and for us to be able to receive the promises of Christ, we must first accept his Word by faith. Before each Holy Communion, the Word of God is first proclaimed. Before Holy Communion, we are called to say our yes to the “Word of God.” If we do not speak it, if we disagree with the Word of God, and dare to accept, then we commit sacrilege. We receive the Body and Blood of Jesus, but not in the Spirit he gives himself to us. I am not alive by the same Spirit like Christ.
The covenant of Moses was made in the blood of sacrificial animals. Blood has always played a significant role in concluding contracts between people in ancient times. As if both sides of the covenant promised their blood, their lives, with this blood. Agreements between people were also concluded as alliance agreements against enemies. Christ entered the uncreated sanctuary, not with the blood of animals but with his own, and thus gained us eternal life and redemption. The blood of Christ, which through the eternal Spirit Himself offered to God as a spotless sacrifice, cleansed our consciences from dead works so that we could serve the living God. And that is why Christ is the Mediator of the New Covenant. This new contract is concluded in itself. It is in Christ that God and man are strangely united. The covenant and alliance between man and God. The Covenant and our Salvation. The covenant that God will be with us in our struggle with Evil.
Let’s take another look and remember what our St. Mystery teaches about this great secret. Father Francis: “The Lord Jesus said to his disciples,“ I am the way, the truth, and the life. No one comes to the Father except through me. If you knew me, you would know my Father. Now you know him, for you have seen him. “Philip said to him,” Lord, show us the Father, and we need no more. ” He who sees me sees the Father. ” The Father“ dwells in an inaccessible light, ” God is a spirit, ” and“ God has never seen God. ” Because God is a spirit, he is visible only in the Spirit because“ what gives life is the Spirit, the body itself it means nothing. “
However, neither the Son, as long as he is equal to the Father, is visible to anyone other than the Father, nor other than the Holy Spirit. Therefore all those who saw the Lord Jesus in his humanity but did not see him in his faith and believed in him, according to the Spirit and divinity, were the true Son of God. Likewise, all those who see the sacrament of the Body of Christ, which is sacred in the hands of the priest on the altar through the words of the Lord in the form of bread and wine, are rejected, but who do not see according to spirit and divinity that it is truly the holiest Body and Blood of our The Lord Jesus Christ, as the Highest himself testifies, when he says, “This is my body, this is my blood of the new covenant,” and “He who is my body and drinks my blood has eternal life.” who dwells in his faithful receives the holiest Body and Blood of the Lord, all others who do not have that spirit and dare to receive “eat and drink you are condemned “
Well, “people, how long do you want to have an incomprehensible heart,” why don’t you want to know the truth and “believe in the Son of God”? Behold, he humiliates himself daily, as he once descended from the “royal throne” into the life of the Virgin, comes to us daily in humility, and descends daily from the Father’s womb in the hands of the priest to the altar. And as he appeared to the holy apostles in the real body, he appears to us today in the holy bread. As they, when they looked at him, they saw only his body but believed that he was Lord and God because they looked at him with spiritual sight, so we also, when we see bread and wine with the physical sight, let us see and believe that it is his true and living most holy Body and Blood. And in this way, the Lord is always with His faithful, as He says, “Behold, I am with you until the end of this age.”

To point to Jesus, who is the way to our salvation.
Jesus said to the Sadducees, “God is not the God of the dead, but the living” (Mk 12.7). Why such sharp words to address Sadducees? To understand why The Lord Jesus reproaches that they are spiritually dead, we must know the historical background of Israel. Until the 2nd century before Jesus, the Jewish nation was not divided into Pharisees and Sadducees. This did not happen until it began to infiltrate Palestine Greek culture, which was marked not only by the freedom of life but also by various streams of thought that precluded the presence of God in the world. And so, when the Jewish nation met with pagan culture, the leaders of the nation split into groups that felt the danger of paganism: the Pharisees and salvation sought in what the strongest implementation of the law of Moses. At the same time, the Sadducees supported Greece education and disseminated it. Only the richest families of the Jewish nation belonged to them.

They claimed that God did not interfere in any way in the management and maintenance of the world; they did not believe in the existence of angels and denied posthumous retribution. Evangelist Marek in his reminders the Gospel that they do not even believe in the resurrection (cf. Mk 12:18). For that, Jesus tells them that God is the God of the living and refers to the words of God To Moses: “I am the God of Abraham, the God of Isaac, and the God of James” (Mk 12:26), which the Sadducees recognized.
As Israel encountered the pagan during its historical development
culture, we are also exposed daily to the different views they push into our life pagan thinking. How often faith is promoted in the media in reincarnation of the soul and offers cheap answers to questions of the meaning of life. People are willing to pay hard money to know their future, travel distances to visit various seers, magicians, and healers, who, under the guise of a beautiful future, can snatch them to the last penny. Horoscopes are read because it’s modern to know what they’re telling us stars. And if we have exhausted all possibilities and found no answer, we end our lives by suicide or, at best, on the bed of the ward of psychiatry. On the outside, it seems to be modern life without God. But it’s just a shell of a nice, painted egg, which instead of life hides a rotten one Contents. Man naturally longs for God. And because he is wounded by sin, he needs him even more because only He can heal him. The Sadducees also feel it, of which we have heard today, and therefore come to Jesus with their questions.

They show us where we should come when we feel difficulty or doubts. Jean Guitton, a Catholic philosopher of the 20th century, says that almost all people admit the existence of the Absolute, that is, they believe in God. An atheist who has stopped believing in God thinks he no longer believes in the Absolute, but in reality, he believes in one of the Absolute forms, which is not personal. And this philosopher continues: “Me too I am an atheist when it comes to Nietzsche God, Marx God, Freud’s God. An atheist dancing with joy. An ungodly atheist. If one said Christians that they are atheists would no longer be so afraid to say that they believe in God. ”1 “Our God is the God of the living, not the dead” (Mark 12:27). Jesus gives us hope. It does not leave us in delusion or deception, as many times do magazines or television programs. He gives us confidence because he gives us himself. In a little while, the bread and wine will be transformed into the Body and blood of the Son of God. The same one that tells us that our God is alive. I beg you, Lord, for the gift of living faith, that I may remain faithful to You in my life, in my words, in my own deeds. So that once in the resurrection I believe in and confess, I can hear from you telling me, “Good and faithful servant, you have been faithful over a few, I will set thee over many things: enter into the joy of your Lord ”(Mt 25:23).

Encourage believers that the Lord Jesus is the Source and Strength in the life of a Christian. One rhetorical principle is that if you want to rebuke someone, then first praise and encourage him to bear the words of criticism easily. And it’s true because we can easily encourage the person we get to do better.
In the Gospel pericope, we have heard Jesus say: “Give to Caesar what is Caesar’s, and to God what is God’s” (Mark 12:17). The Pharisees come to Jesus and are first treated: “Teacher, we know that you tell the truth and teach the way of God ”(Mark 12:14). Then they ask him if he freely pays taxes to the emperor to catch him in his speech and accuse him. If they were the Lord Jesus, he answered in the affirmative, and he would pit all pious Jews against himself. If he replied in the negative, he could be charged as a farmer by the Roman authorities. But he knew their cunning (cf. Mk 12:15) and the thoughts of their hearts and therefore did not remain in your answer only outside. His answer reaches the inside of a man. “Give it to Caesar what is Caesar’s, and what is God’s to God ”(Mark 12:17). Jesus wants to avoid putting on one level of secular and spiritual duties but points to fulfilling them.
During his earthly life, Christ recognized the authority of the time’s
social establishment, which was the Roman Empire. Although it was imperfect, an establishment marked by slavery, cruelty, and autocracy. The first Christian after Jesus’ resurrection, the community followed its Master in obedience against the lords. In his letters, Paul often admonished believers to work; they lived honestly and were role models in the performance of their status duties for the Gentiles.  He calls for prayer for the superiors. Whoever opposes the lords oppose the God of order. The rulers do not have to be afraid of the one who does well but does badly. Therefore, secular power must be subordinated not only out of fear but out of conscience. That’s why you pay two taxes, for those who ask them are God’s servants (cf. Rom 13: 1-7).
The Lord Jesus invites us to participate in His divine life. Let’s not leave be discouraged by the various pitfalls we encounter daily. God’s word is current at all times, as was the case 2000 years ago, when the world at that time was under the domination of Rome, even today when the political situation is completely different. Man is weak in the world creature. He is not equipped with such senses and abilities as animals to survive in the world. Thus, the philosopher Pascal says: “Man is only a reed tossed in the wind …” A yet, he is the crown of creation, the lord of the world. How is it possible? The answer is the completion of Pascal’s statement: “… man is only a reed, but a thinking reed.” That’s her the ability by which man surpasses all creation. That’s why we need other people.
One person alone would probably have a hard time surviving on earth. But connecting people into big makes life easier for all. So, everyone adds a hand to the work, and together we can create great things. However, one great temptation is that one forgets to God, from whom he has life, body, soul, and reason. He wants to be like God. This is where it comes from every hatred of neighbor, anger, and finger-pointing. Gradually, respect for life is lost. The mother feels responsible for deciding whether she wants to give birth to a child or a corpse. And that then returns to parents like a boomerang in their old age when their children make decisions about life or death in old age so that they no longer suffer. Holy Father John Paul II. says about such a way of life as a civilization of death. When a person considers himself God, nothing is God anymore, and everything is an emperor. The Lord Jesus is addressing us today, and he invites us to be propagators of the civilization of love and life. Love your neighbor, in reality, means loving life.
God embraces us with His love. We are his children. He does not leave us orphans. He offers himself to us; he gives himself to us in his son.
He forgives us of our iniquities, even all our secret mistakes. Let’s give it back to him to our love, and then we will fill in the words: “Give to the emperor what is the emperor and to God what is God ”(Cf. Mk 12: 7). How can we do that? So, that we will be faithful to him in words, attitudes, and deeds. Let’s learn to see Jesus in our neighbor. Too in those who do us wrong. Let this example also encourage us: In a Muslim village in Lebanon, a small group of people became Christians. By closing all Muslim doors to them. Christians could no longer stop at the square with other people to smoke and talk; women could no longer walk on water to the village well. New Christians were forced to dig a well at their expense.
Once, however, the village well dried up, and it was over water. Christians called on their countrymen to go and take water from their wells. And they did something else. They put a sign on all their houses:
“Christians live here.” So, everyone knew that he would find help in that house and an outstretched hand. 

What does it mean for today’s man when the Church’s credo professes: “Do I believe in God?” Whoever says those words expresses, above all, decisions related to values ​​in the world. Yippee,
that decision can be considered true (yes, in a sense, it must be valid as a decision for the truth).
However, we can only achieve the truth in a decision, even as a decision at all. The decision can be understood even as that we separate different possibilities. What Israel has done at the dawn of its history and the church at the beginning of its journey must occur again in every human life. Like once there had to be a decision against Moloch and Baal, a decision for truth against custom, as well as Christian the words: “I believe in God” always mean the process of division, acceptance, purification, and transformation: only in this way could she have in the past times to maintain the Christian faith in one God. But where is this process heading today?
1. The primacy of the Logos
Christian faith in God means first and foremost decisions for the primacy of the Logos against the mere matter. Say: “I believe that God is, ” includes the requirement that the Logos, that is thought, freedom, love is not only at the end but also the beginning; The logos are the original and all-embracing power of everything existing. Let’s put it another way: Faith means deciding that thought and meaning are not just random by-products of being, but that all being is a product of thought. Yes, being in its innermost structure is thought. So much does faith in a specific sense mean a decision for the truth, because for faith, the being itself is the truth, the possibility to understand, the meaning, and all this is not just a scandal product of being that has arisen somewhere without then it had a creative and determining meaning for the whole reality? In this decision, the thought structure of being, which results from meaning and understanding, is also rooted in the belief in creation. Faith means nothing more than the belief that the objective spirit we find in all things is decal and expression of subjective spirit and that thought the structure that exists and that we can think about is an expression of creative thinking through which things there are.
To be more precise: In the old Pythagorean concept, The God who makes geometry has expressed a view into the mathematical structure of being and teaches to understand the imaginary being as mentally constructed; this expresses the knowledge that nor is a matter simply a non-sense that is far from knowledge, but that even matter is right in itself and can be known, which enables its mental understanding. Through the research of the mathematical structure of matter, its mathematical understanding, and evaluation, this view has expanded considerably in our time. Einstein, about this, once said that in the law of nature,» it appears such a wonderful reason that all the logic of human thought and action is only a faint reflection. «

That, of course, means: All our thinking is really just thinking about what was actually thought out in advance. We can only modestly try that thoughtful being, and these are things only subsequently discovered and found in their truth. Mathematical understanding of the world appeared in mathematics of the universe of “God of philosophers” – with all its problems, as Einstein points out. Einstein refuses personal the conception of God as “anthropomorphic” places them in the “religion of fear” and the “moral religion.” Opposite builds on this as the only proportionate “cosmic religiosity,” which works for him in »astonished admiration for harmony laws of nature, «in» deep faith in the mind of the builder of worlds, “and in the” desire for knowledge, even the slightest reflection of reason revealed in our world. «
Here lies the whole problem of faith in God: On one, On the other hand, we see the transparency of the being, which, like the being of the mind, indicates thinking, but at the same time, we encounter the impossibility these thoughts are related to a person. For the sermon is clear. It gives us a narrow and insufficient concept of persons to compare “God of faith” and “God of philosophers.” I’ll add here before we move on to other similar words of one natural scientist. James Jeans once said, “We discover that the universe shows traces of some sort of planning and controlling power that has something in common
with our own individual spirit. However, it has no way we have so far discovered emotion, morality, or aesthetic ability. Still, only a certain propensity to think the way we are called geometry for lack of a better expression «.
Again we come across the same thing: The mathematician discovers the mathematics of the cosmos, the thoughtful existence of things. But nothing more. It only appears God of philosophers. But is there something strange about it? Can a mathematician, who observes the world mathematically, find something in space other than math? We shouldn’t ask him if he ever looked at the world other than mathematically? If he didn’t see, for example, a flowering apple tree and, if not surprised by fertilization in the interplay of bees and the tree can only go by detouring through the flowers and so it involves a completely useless wonder of beauty that can be understood only in performing and admitting what is beautiful without

“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 the Spirit of God leads 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 Paul’s statement.
The Greek word “sarx” means the body in the sense of man’s material “box.” Therefore, some currents (such as the Gnostic 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 (e.g., Gnostic initiates were not allowed to eat meat, marry, and give up, and Come.).
But Paul understands dualism “body-spirit” and 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 simultaneously) and what comes from a man from God. Therefore, for example, he says: “19 And the works of the flesh are manifest: it is 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). We notice that among the deeds of the body, there 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 straightforward thing for Paul, which we can all very easily understand:
1. It is about God to become like Him, be like Him, and 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 Montfort 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 Creator, a 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 the 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?

We have already said that the condition for any success is TO WANT ONE THING: “The first condition for greater than average success in any field, including the art of living, is to want one thing. … She is so devoted to her that all her energy flows in the direction of the chosen goal. ”(Erich Fromm, psychologist). “People can only focus on one thing at a time (or a few things at best) if they are to do it exceptionally well.” (Stephen Covey)
<Does this principle also exist in Christianity? >
THE BIBLE SAYS SURE:
“No one can serve two masters; for either he will hate the one and love the other, or he will cling to one and despise the other. ”(Mt 6:24)
“Let such a man not believe that he will receive anything from the Lord; – a man with a divided mind, unstable in all his actions. Ite cleanse your hearts, you who have a divided mind. ”(James 1: 7-8; 4: 8) “You will seek me and find me; if you seek me with all your heart, 14 I will be found by you, says the Lord (Jer 29: 13-14). ”
“61 Another said,” Lord, I will follow you, but first let me say goodbye to my family. ” 62 Jesus saith unto him, He that put his hand to the plow, and looked not back is not for the kingdom of God. (Luke 9: 61-62)
“28 If any of you want to build a tower, will you not sit down first and recalculate the load, or do you have to finish it? 29 And when he shall lay his foundation, and shall not be able to finish it, he shall not mock all that see it: 30 This man hath begun to build, and he cannot finish. 31 For if a king goes on to fight with another king, will he not first sit down, and think, if he can with ten thousand, against him that goth against him with twenty thousand? 32 If not, he will send a message while he is still far away, asking for conditions of peace. 33 So neither of you, unless he renounces all that he has, can be my disciple. (Luke 14: 28-33)
“44 The kingdom of heaven is like unto a treasure hidden in the field; When a man finds him, he hides him, and out of joy he goes, he sells everything he has and buys the field. 45 The kingdom of heaven is like unto a merchant seeking precious pearls. 46 When he finds a precious pearl, he goes and sells everything he has and buys it. (Matt. 13: 44-46)
<WHY? >
1) IT IS A GREAT GOAL
“Being like God” – is there a bigger and more ambitious goal?
If smaller – and easier! – Goals require “full commitment,” the more the goal, the greatest of all: Become God! Jesus does not hide the difficulty of this goal in any way:
“13 Enter ye in at the strait gate: for there is a great gate, and a great way; 14 How narrow is the gate and narrow way that leads to life, and few who find it! (Matt. 7: 13-14)
“24 Strive to enter in at the strait gate: for I say unto you, Many shall try to enter, and shall not be able to enter. And he will tell you, “I don’t know where you are from!” 26 Then you will begin to say, “We ate and drank with you, you taught in our streets.” 27 But he will say unto you, I know not whence ye are: depart from me, all ye that work iniquity. (Luke 13: 24-27)
“20 Therefore I say unto you, That except your righteousness shall be greater than the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. (Matthew 5:20)
Or the author of the letter to the Hebrews: “Let us throw away all the burdens and sin that grip us, and let us run persistently in the race before us, 2 with our eyes fixed on Jesus, the originator, and completer of the faith. Instead of the joy that came to him, he took on the cross, despised his disgrace, and sat at the right hand of the throne of God. 3 Think of him who endured such a contradiction of sinners so that you would not slacken and fall in spirit. 4 In the fight against sin, you have not yet resisted to blood. (Heb 12: 1-4) But that is far from the main thing! There is another, much more serious reason…: THE GOAL IS “TO BE”
<Can you tell the difference between Caesar and Rex Harrison, who played Caesar in the legendary 1963 film Cleopatra with the phenomenal Elisabeth Taylor as Cleopatra? >
Caesar is – 100%, completely, without exception.
Rex Harrison plays Caesar – but he’s not him. In a way, he can be said to be divided: He’s Rex Harrison, but sometimes he acts and behaves like Caesar – he may even feel like Caesar – but only to a certain extent. But then, when he comes to that border, he puts down Caesar’s mask again, and Rex Harrison is out of it again…
<What would have to happen for Rex Harrison to really become Gaius Julius Cesar? >
He would really have to become IT: that is, Rex Harrison’s personality would have to disappear completely, die, perish, dissolve,… – to make room for 100% of Caesar’s personality!
<Being a Christian means BECOME A GOD – that is, BECOME A CHRIST. Does this also apply in this case? The same? >
To be saved = to be deified = TO BE Christ. Not just “imitate” Him in something, or “practice” something, but BE Christ!
And that’s only 100% possible – or not at all!
Anything below 100% is just theater, “playing,” something where on the outside we pretend to be someone other than we really are! This is, after all, the meaning of the word “hypocrite” – gr. hypocrites, that is, an actor…
In the words of the Bible:
“Among the Pharisees was a man named Nicodemus, a leading man among the Jews. 2 He came to Jesus at night and said to him, “Rabbi, we know that you came from God as a teacher, for no one can do the signs you do unless God is with him.” 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born from above, he cannot see the kingdom of God. 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter his mother’s womb a second time and be born?” 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the Spirit, he cannot enter into the kingdom of God: 6 What is born of the flesh is flesh; that I told you, “You must be born again” (John 3: 1-7).
“27 For as many of you as having been baptized into Christ have put on Christ. 28 He is no more a Jew, nor a Greek, there is no bond nor free, there is no man or woman: for ye are all one in Christ Jesus. 29 And when ye are Christ’s, then are ye Abraham’s seed, and heirs according to the promise. (Gal. 3: 27-29)
“8 And now set aside all things; anger, wrath, malice, blasphemy, and bitter words out of your mouth. 9 Do not lie to one another, that you have stripped off the older man with his deeds. 11 Then there is no more Greek, nor Jew, circumcision nor circumcision, Barbarian, Scythian, servant, free; but all things are in all things. (Col. 3: 8-11)
“You are to put aside the old man with the previous way of life, who is pursuing deceptive desires into destruction, 23 and to renew himself spiritually by a change of mind, 24 to put on a new man who is created according to God in righteousness and true holiness. (Eph. 4: 22-24)
“3 Or do you not know that all that were baptized into Christ Jesus were baptized into his death?” 4 By baptism we were buried with him to death, that, just as Christ was raised from the dead by the glory of the Father, so may we live a new life. 5 For if we have grown up with him and become like unto him in death, we shall be like unto him in the resurrection. 6 For we know that our old man was crucified with him so that the sinful body (= older man) may be destroyed so that we no longer enslave sin. 7 For he that is dead is freed from sin. (Rom 6: 3-7)

Andrei Rublev uniquely pointed out that the Triune God is united by a relationship of absolute love which he gives himself in the Son – as a sacrifice for the sins of humanity. Rublev depicts this triune culmination of love through the chalice, formed by the triune being of God as Father, Son, and Holy Spirit. This “cup of absolute love” is the second (inner) cup: the Heart of the Father with the Eucharist. “Behold, I am God as the Son of Man in absolute devotion to man. Therefore, take and eat of it all, this is my body, which is sacrificed for you ”(Mt 26: 26-28; Mk 14: 22-24; Luke 22: 19-20, 1 Cor 11: 24-25).

We still do something during our lives. It’s mostly something external. We walk, we talk, we drive. Although we have different feelings, we think of something, although a lot of life attracts a lot of attention, something that is beyond us. Spiritual books often admonish us to focus more inwardly, to draw attention to myself. However, we cannot rule out all external distractions. It’s not even possible. Eventually, this would impoverish our inner life. There are not just some internal deeds. Although ants distinguish between external and internal deeds, this is only a practical division. Even a pure idea the man somehow depends on matter. On the contrary, again, on the outside, we transmit ideas, we implement them, or at least we reveal by waving, tearing muscles, looking, what’s going on inside. There is between inner-thinking and outer action a similar ratio as between soul and body. The face is “A mirror of the soul” but never completely reveals its secret. So it is clear to us that the right one is not enough to evaluate a person’s external actions. Even if we studied it in the sense of the so-called deep psychology, we still judge from the outside according to the words of the Gospel according to appearances (cf. Jn 7:24). Only God sees the heart of man, where the deed of man has its source.
Intention gives value to deeds.
So we are still living in a kind of contradiction that can lead to tragic divisions. True morality is in the heart, but a good heart is not enough to manifest outwardly. It is as if he were the lord of the office who gives the orders but then closes himself in his private office and his officials something completely different. That impression is, e.g., everyone in the morning meditates and makes the best commitment, but he finds out that none of it came to life in the evening. So it could be said that arousing good the intention is to strive to restore the unity between external actions and internal action, the unity we are constantly abandoning, and which we still desire to return. She will never be perfect here on earth, but still, we would love for our lives to have become “more real.” Intention, motive, is that which gives direction to human action. A good goal sanctifies means (which are not immoral in themselves); a bad goal will ruin even a seemingly good deed.
As the theologians generally claim, a natural motive is not enough for a deed to be the meritorious, supernatural intention. For example, it is not, e.g., enough to confess to anyone who regretted his theft only because he then had difficulty with state security. Our job does not have a job supernatural value if we work only to make a living. It will not be a meritorious deed for eternal life if we wash the laundry to clean the shirts. However, we do most of our deeds for reasons we call early, natural: for money, for fun, for family, out of habit, for praise, and so on. So they are for eternal life lost, worthless? That would be truly irreparable damage. However, to this sad conclusion, theologians do not come. They know from psychology that the problem of intention is not as simple as it would seem. There are many motives in one single act. Why does a student go to school? Could he say that? Because attendance is mandatory because they would be bored because he wants to be a teacher because he would be parents otherwise, angry because he is interested in what he is learning because he is used to, etc.

Some of these motifs are closer, others more distant. Theology speaks of the so-called current intention. It is the one who immediately leads me to action. I’m running to the train because he’s leaving at eight o’clock. The intention is virtual, the one that I don’t think of now, but still is the cause, perhaps the main motive for the action. If I were, he didn’t want to make money; I wouldn’t go to work, I wouldn’t run to the train. The desire for profit is, therefore, the virtual motive for my rush to the train. Theologians, therefore, come to this conclusion: a deserved deed must have a supernatural, religious motive, but the intention does not have to be current, just virtual. The Christian once and for all decided that he wanted to save his soul and avoid what would close the gate to heaven. Ten the intention does not easily recall; that is, it applies even if it is in a hurried life does not think. Best seen in cases where we are in temptation for evil. We seem to be working only for money. And yet, we do not steal, even when the opportunity arises. We are very well aware of us at such a moment that it’s not just about money, it’s about something more. What exactly is it? The «more» what are we striving for?

Perfection is for everyone. Everyone must save their souls. If it is the same as Christian perfection, it follows that all people are called to action. It applies to everyone the words of the gospel: Be perfect, even as your heavenly Father is perfect (Mt 5:48). So, it is not right to speak as if perfection was only a privilege, a prerogative of the monks. The Gospel applies to all. The first monks did not even intend to establish any special situation. They wanted to take the gospel literally, and so they created an environment that allowed them.

All Christians must trust in God’s providence (that is, the meaning of the religious vow of obedience), they can keep a pure heart (the promise of purity leads to this), to appreciate more God’s grace than all things in the world (the essence of the promise of poverty). They often have plenty and plenty of opportunities to prove themselves in these virtues. How many circumstances and they must submit to the people! How much effort it costs to control not physical inclinations even in marriage! There is no poverty either in the world, a rare guest.
So, it’s hard to talk about any special spirituality, the spirituality of the monks, which would be quite different from lay perfection. The Holy Spirit, who sanctifies all, is one, the gospel is one, the main means of
achieving perfection is offered to everyone. Monks have only the peculiarity of committing to the promise that they will use these means according to the order rules approved in the Church. Therefore, according to St. Bernard, «She likes to live easier and die safer *.
State of perfection
The religious state is referred to in the Church as the “state.” perfection *. This does not mean that only they achieve it, nor does it claim that all monks are perfect. However, the environment in which they live gives them a path to perfection facilitates. By making a promise, the pursuit of perfection becomes their duty of status. The name monk is from the Latin regularis, t. j. a man living according to a rule, rule, order approved by the Church. The monk is from the Greek monachos, a man living in the axis of the moat. The first monks went to the desert. According to its legal approval, it refers to ‘councils’ or ‘congregations.’ However, traditionally, this is of little importance. Those who do not are priests are called religious “brothers” and “sisters.”
In the Greek ecclesiastical language, the religious state is still called
“Angel life.” According to the Gospels (Luke 20:34), .people will be resurrected from the dead “like angels.” Monastic rules often speak of the “paradise” of monastic solitude. So, the monks strive to mature now, if possible, to the perfection to which, in the end, all those who are saved should come.
Angels are pure spirits; they have nobody. According, the life of the monks is more meritorious to John Klimak because they strive to live in the spirit despite being in the body. This applies not only to sexual abstinence but also to other virtues: abstinence in food, in sleep, but for all, prayer. Scripture says about angels that they constantly see the face of God (Matt. 18:10). That is why even monks try to adapt their lives so that there is always a memory of God. However, it is not just this goal that all monks ideal. There are so-called active, apostolic, and contemplative councils. The apostles devoted themselves to preaching, education, spiritual administration, hospital service, missions, social associations, the press, etc. Those who you are had chosen a contemplative life; they want to be of benefit to their neighbor and the world through prayer and repentance. What we read about repentance and the killing of old monks breeds arouses terror and perhaps even resistance. However, we forget that one’s view of external deeds is not enough for one’s evaluation. It is necessary to take on an inner mind, on a mentality.
According to St. John Klimak, the monks belong to the group of blessed crying (Mt 5: 4), among those who understood that there is no greater joy in this world over the “tears of repentance.” A classic of Armenian poetry, St. Gregor Nazi anus often returns to the theme of “unspeakable joy, which is in tears according to God »and which alone will save man from crying in a world that hurts torments, and tortures. No wonder they were and will always be those who are willing, like St. Teresa from Jesus, to leave the happiest family environment and go all the way to Rome to ask them to allow her to choose a “life of repentance” before she is old enough. Even those who devote themselves to apostolic life have their joy. A nurse who served many sicks who dedicated to abandoned children, a priest to whom thousands of people entrusted its most secret and innermost to the clergy problem}; they will all never feel lost, they killed their lives because they promised poverty, purity, obedience. They know that only these restrictions have allowed them the freedom to work for God. They, therefore, compare religious vows to wings. They weigh, but without them, they would not rise. However, the church values ​​the religious state. The Second Vatican Council issued a special resolution to show its significance and in downtime. It says there: «Religious societies, which have arisen in the Church, help their members enter into steadfastness and give them good instruction in attaining perfection.

When we walk through nature after these days of May, we will have more than one beautiful view of flowering meadows. Although there is not just one type of flower in the meadow, they are not just one color, yet we feel a wonderful beauty when we look at the flowers. From this perspective, a person can take away an experience that will strengthen him in his life. And in such an experience, looking at a flowering meadow, we feel that all this together forms a unity. There is nothing for ourselves, and our mind will quietly recognize at that moment that in that beauty, the power that flows from it, in this unity of colors to feel one goal, and that is to love God, to glorify him, to worship him. When the beauty of nature brings us to these ideas, we should think more about the words of the gospel today.

Jesus prayed, “Well, I ask not only for them, but also for those who believe in me through their word, that all may be one, as you, Father, in me and me in you …” (Jn 17: 20- 21).

These are the closing words of the Lord’s Last Lord’s Prayer to His and our Father. The Lord Jesus turns to His Father in a wonderful prayer at the end of the Last Supper to the apostles, when He left them great gifts: Holy Mass, the Sacrament of the Altar, and the Sacrament of the Priesthood. He’s going to the Mount of Olives. What is actually hidden in these words? What lies so much in the heart of Christ shortly before his death?
These are words in which we can find a value that cannot be replaced. We learn about the great love that Jesus has for all people, about his request to the Father to allow him to carry out his plan of love, which has enriched the whole world. Right at the beginning of our prayer, we hear that he asks not only for his apostles who have been partakers of the Last Supper but also for all who will believe in the apostles’ words and thus in him. The Lord Jesus asks for all the people who, by the end of the world, intoxicated with hearing God’s word, will believe that he is the Son of God. He thought of us then. He asked for this in that difficult moment: “… that all may be one …” (Jn 17:21). As if to say that the greater the danger to believers, the more alive and stronger their faith.

Jesus knew of the difficulties that awaited his faithful. In a few words, the Lord Jesus gives a pattern, a guide to the effect of maintaining unity, always sought and never perfectly achieved. The unity that is to take place between us is to be similar to the unity that is found between the Father and the Son of God: “… as you, O Father, are in me and me in you …” (Jn 17:21).
Can we imagine a perfect harmony, a harmony than between the Father and the Son? Unity is the essence of the prayer of Jesus’ prayer that there may be a similar unity between us as it is between the Son and the Father.

In the next part of the prayer, the Lord Jesus asks, “… that the world may know that thou hast sent me and that thou loves them as thou loves me” (Jn 17:23). With this prayer, the Lord Jesus first wanted to tell us how glad it is as much love as the Father loves him. We also know from Jesus’ words that the Father hears his request: “… that all may be one …” (Jn 17:21). At the same time, Jesus says how it will happen. It will be in a show of love for each other. “I have declared your name to them, and I will declare that the love with which you love me may be in them and that I may be in them” (Jn 17:26).
Thus, we understand that unity is a consequence of our faith in Christ that man alone would not achieve it by his strength. Unity is a gift from God to beg for through the Holy Spirit. Then not only the world but also ourselves will find that it pays to work with God. This prayer does not only enclose the elect in their value because Jesus is interested in all people to be enriched in connection with him. Jesus wants everyone to reach that place once: “… they were with me where I am, that they might see my glory which thou gravest me …” (Jn 17:24).
we see these words carried out in St. To Stephen when he is stoning, he cries out, “I see or open and Jesus standing at the right hand of God.”
The will of the Lord Jesus was fulfilled on Stephen. It was filled with the Holy Spirit, through whom he sees and understands something. He is already happy; he knows that Jesus is waiting for him. And in this love, too, Stephen desires, thus expressing the unity that Jesus’ prayer says: “Lord, do not count this sin against them” (Acts 7:60). so, that love may prevail, and therefore unity, and once they may come to a place which is a reward for those who strive for unity in love.The end of Jesus’ prayer says that the world does not yet know the Father. Jesus still introduces him to the world, what after his resurrection he will do.
Stephen’s prayer is similar to the prayer of the Lord Jesus. They ask for unity imbued with love: Lord, do not count this sin against them. Is it better to express the love that Stephen had for Christ when he prays for his murderers?

Stephen’s behavior is a wonderful address and example for us. Not only did Stephen know the purpose of Jesus’ prayer for unity and love among us, but he also put it into practice at the most difficult moment of his life. He prayed for unity. Today we feel that it is a wonderful reinforcement for us, and we see something beautiful in it when a person loves even at the hour of his death. He murderers and wishes that they too would dwell with him once and for all.

When we watch humanity today, we find that it has never longed for unity and peace as it does today. Although he based callousness, hatred, indifference, but also others want to take over the world. However, goodwill is also growing.
We see this in sport, where racial discrimination is eliminated, and in other actions, the nation is trying to help the nation from terrible catalysis. Let’s remember Armenia, the drought in Africa … The world seems to be maturing spiritually, even though it’s slow. The world seemed to awaken its conscience and human dignity. The Church also constantly seeks, through the words of the Holy Father and the prayers of the faithful, to fulfill the prayer of Christ: “… that all may be one …” (Jn 17:21).

After the last war in the Italian city of Cella di Varci, a church was built on the ruins of ruined churches around the world. In 1952, the local pastor turned to mayors, bishops, and priests worldwide to send material to this church. He received 60 responses. There was material from Poland, Japan. The church had the name: Church of the Brotherhood. The altar is from the demolished church of Hiroshima. It is decorated with a cross, which is made of weapons, bayonets, and knives. There is a crown of thorns from the wire of the Auschwitz concentration camp, and the halo forms a kind of ring that they used to torture in the Congo. The church says clearly: Unity must prevail among us! Because only unity brings love, and love is a force that has its goal. That goal is stunning: eternal bliss, life without end, eternal life … For us, it means knowing to forgive, forgetting, learning to apologize, knowing to open a fist, holding back the word, filling our minds with love. The view of us humans is similar to a flowering meadow. We are all different; color, nature, education, ideology, age, gender, but we should all be filled with the idea of ​​unity because there is strength in unity, and beauty is born from it.