predication.net

God created man to be God’s son (daughter), to live with God in the fellowship of love, and to share in God’s creative work. Sin caused the man to forsake God – and the result was a “frustrating regression” of sin. The man began to build a new, “alternative SELF,” no longer based on God but himself and on the created world (and he began to worship both and thus accepted it as his new god. “
Characters of the “alternative self”:
CONSUMPTION – no longer creation, consumption, consumption, and the associated destruction, looting, exploitation.
OWNERSHIP – orientation to property, wealth, because it is the key not only to pleasure and consumption but also to the following…:
PRIDE – worship of oneself, the exaltation of oneself, striving for power, for glory, for absolute independence from no one and nothing…
Barriers to protect the “alternative self”:
Scott Peck says that community relationships are hampered by so-called barriers to communication – barriers to relationships.
It states in particular: Expectations and prejudices, Ideology, theology, solution. The need to heal, turn others, strengthen or solve—the need for control. We could, of course, enrich these barriers with other similar ones.
Sense of barriers:
These barriers make sense because:
protect the SECURITY OF OWNERSHIP
and at the same time, they help INCREASE YOURSELF and our sense of power and importance:
CONFIDENCE AND FEAR OF PEOPLE
SECURITY – We are afraid that it will be disrupted (materially, mentally, spiritually)
IMPORTANCE – we are afraid that they will defeat us, I will control us,…
FEAR OF PROPERTY
SECURITY – We are afraid that we will lose property that is the source of our comfort, a means of pleasure, of consumption…
IMPORTANCE – we are afraid that if we lose some of the things we own, we will not be able to use them to promote ourselves (e.g., wealth is a way to position, influence, to be a celebrity – if we lose it, we will also lose these opportunities)
DIFFERENCES
SECURITY – disrupt our well-being, stability, comfort
IMPORTANCE – is a sign of our superiority, if others adapt to us and not use to them
EXPECTATIONS AND INFINITE IDEOLOGIES
SECURITY – if they come true, we don’t have to change anything about our established opinions and habits
IMPORTANCE – their acceptance by others is proof of our superiority over them (in power, in wisdom,…), our correctness,…
EFFORT AND NEED TO CHANGE OTHERS, DESIRE TO CONTROL OTHERS
SECURITY – not changing yourself and controlling others strengthens our stability and security
IMPORTANCE – if we control and change others, we will assert our superiority over them. And then, after all, it is noble for us to help the weaker, the stupider, and those who have problems…
DEFECTS, NON-VULNERABILITY, hiding their weaknesses and shortcomings
SECURITY – prevents others from harming us and causing us suffering
IMPORTANCE – revealing weaknesses and shortcomings would reduce our prestige; they would embarrass us!
PREJUDICE, boxing others
SECURITY – the feeling that we have things under control, we understand everything
IMPORTANCE – a feeling of superiority over various “tricks,” “guys,” etc.
FEAR OF FAILURE
SECURITY – Failure is pain and chaos; it must be avoided
IMPORTANCE – failure is defeat, a sign of weakness and helplessness.

Do not stick to the material. Don’t many of us say what Peter says to Jesus? “Behold, we have forsaken all and followed thee” (Mark 10:28).
The Lord Jesus does not condemn this question. Still, he says those who care for him renounce family, property, and life, receive a hundredfold reward not only after death but here on earth; they will receive higher values ​​than peace of heart, clarity, and meaning of life, liberation from fear of death, freedom from slavery against low passions,  a reduction to the affection for the senses of the body. These values ​​are often higher than those taken by a person voluntarily he gives up, which he voluntarily gives for devotional service to Godhead. And these people are waiting for too eternal reward after death.

Man gives here earthly, material, perpetual things and acquires heavenly things, spiritual, eternal. It is as if a man is giving his gift to God. Imagine that we want to give something to a loved one we love and have some holiday. Before that day, we search and think about someone a nice gift that would please her. We often inconspicuously ask her what would make her pleased. Maybe he’ll tell us and maybe not, but we’re not giving up, and when on something will come, we will be pleased with this idea, which we can make in the form of a gift. At that moment, we realize that the more effort the gift costs us, the more we are glad that we can give it and enjoy the joy of a loved one when he gets it.
Such donors are also priests, religious sisters, or religious brothers. They do they give to the Lord God their purity, poverty, obedience, their whole life. These gifts are donated, i.e., they offer a sacrifice, thus voluntarily giving up the physical marriage and parenthood. Every person will have the opportunity to ask, “What do I get? What are the benefits? Is it worth it to me? ” You don’t want to do any activity unnecessarily, but he also wants to benefit from this activity. It’s just in us. Let’s be generous donors to the Lord God. Let us willingly give him ourselves and our earthly things good. Let our heavenly patrons, who were also human beings, be our model in this with their weaknesses and doubts and willingly gave up their earthly good to get the eternal ones.

In the Acts of the Apostles, St. Luke wrote of direct witnesses to the descent of the Holy Spirit in Jerusalem: “The Holy Spirit filled them all and began to speak … as the Spirit gave them to speak” (Acts 2: 4). charged with several symbols, such as a hum, tongues of fire, the power to speak in other languages, or a dove symbol, by the Jordan River when Jesus was baptized. The descent of the Holy Spirit is a great act of God witnessed by various people who ask, are they not all that the Galileans say here? And … “(Acts 2: 7-11). This event can be understood as a kind of contradiction of the tongues at the Tower of Babel. There was a sign as a consequence of human pride, people stopped understanding, and here is the beginning of a new life characterized by the understanding, it is the beginning of a great process in history, we begin to understand the Holy Spirit as the power and strength of God, as a dynamic moment in history that sets in motion the history of the Church. in this way we see the manifestation of the Holy Spirit, but that does not mean that it was just a one-time event. The Holy Spirit began his activity, which will last until the end of time. The Holy Spirit is and will be the main initiator of the Church’s history as her inner guide to her life. We have become accustomed to speaking of the Holy Spirit in the Church in connection with the sacraments of Confirmation. Still, the Holy Scriptures and Church tradition tell us of the Holy Spirit, which cannot be bound, acts like an unfettered wind, and acts regardless of our customs, wherever and when it will. Our faith teaches us that the Holy Spirit will seize man regardless of any customs, which is not conditioned by man’s age or status.

We also need to accept as our words the words of the Lord Jesus, which after his resurrection, when he breathed on the apostles, said, “Receive the Holy Spirit” (Jn 20:22). And then he gives the feared apostle commission, power, and sends them into the world “To whomsoever ye forgive sins, they shall be forgiven; and to whom ye retain them, they shall be detained” (Jn 20:23). Jesus entrusts the apostles with the power of the Spirit and sends to the world, not as prophets of doom and despair, but as shepherds to seek lost, lost, sick sheep and to mediate the remission of sins. Jesus wants us to receive the Holy Spirit. Jesus wants us to become and feel members of God’s family, those who are endowed with His Spirit. Thus, not only receive the sacraments of baptism and confirmation but also receive the sacrament of repentance – the remission of sins. As we receive sacramental forgiveness, we profess the Holy Spirit. No religion emphasizes or proclaims as intense forgiveness as Christianity. It is also our job to bear witness to God’s forgiveness in our lives. For us, faith is not just Christmas or Easter, but the whole year we live our responsibilities and tasks. Our faith cannot and must not and cannot be confined to our homes, churches, or limited to our homeland. The Holy Spirit leads us to active faith, the activity of love, truth, justice, in all areas of social life, in science, culture, art, politics …

The Holy Spirit appeals to us to think of those who have not heard of God or who have not been sufficiently preached to the gospel. The Holy Spirit then led the apostles into the whole known world. The apostle Peter goes to Rome, the capital of the then-largest country. The apostle Andrew preaches the gospel in the Black Sea countries and later in southern Greece, where he was crucified in Paras. The apostle James, the elder brother of the apostle John – called the “sons of thunder” for his nature, dies first in his homeland, where he fearlessly proclaimed to the natives the teachings of Christ. His brother alone did not die a martyr’s death when he suffered a lot. He preached the gospel in Asia Minor, especially in Ephesus and in exile on the island of Patmos. Philip died a martyr’s death in present-day Turkey in Hierapolis, nailed to a cross and stoned to stone. James the Younger preached the gospel in Jerusalem, where he was thrown off the walls and conquered by a club. The apostle Bartholomew, a native of Cana of Galilee, went to preach the gospel to India. In Macedonia, at the behest of King Astyag, they stripped him of his body and executed him. The Apostle Thomas proclaimed Christ in Persia, today’s Iran, was a small-scale fisherman. When he has received the Holy Spirit, he not only cries out “My Lord and my God,” but in Mailapur near Madras, India, he dies stabbed. Stonemasons, surveyors, and architects have chosen him as his patron. in Ethiopia, Pontes, Persia, first a customs officer and a martyr with a spear, the apostles Simon zealot and Judas Thaddeus worked for Christ in Egypt, Arabia, Syria. It was martyred in Mesopotamia; Judas was a cousin of the Lord Jesus. They came out of a small country to proclaim the teachings of Christ to the whole world, not only to receive the Holy Spirit but also to be led by them and to witness to faith in Christ in the Holy Spirit.

Today we have a duty to witness the faith of Christ in the Holy Spirit. Without the Holy Spirit, God is distant. In Christ, we would belong to the past; the gospel would be dead script, the church would be only an organization, the liturgy only memories, and the Christian life a state of slaves. The Church of Christ still lives and will live today. She is still alive and young in the Holy Spirit. The Holy Spirit still rules the Church today through the pope, the bishops. The Church in the Holy Spirit can give what other movements, organizations, parties cannot and cannot give. In the Holy Spirit, even today, new and more workers go to the vineyard. Cardinal Newman said the Church could be seen as a stained-glass window. Only the outlines can be seen from the outside, but if we want to see the beauty of the window-stained glass, we must enter the bottom and look towards the light. He who enters the Church’s communion and looks at the people, things, and events in the Holy Spirit receives completely different values ​​about the Church.

Even today, the Holy Spirit inspires the bold paths of the apostles of the new evangelization. Even today, he accompanies those who receive him and can be guided by their gifts. Even today, the Holy Spirit is the engine of the activity and activity of the Church. The Holy Spirit, therefore, filled not only the Turks and not only the apostles with his gifts, but also today and all of us, when we do everything to witness the faith.

Look, a sect came for the young man. The young man had a deep faith, and as soon as he settled the sect, he told him, “Before you start convincing me, let me ask you one question? “Tell me, would it be wise for a driver to pump gas at a full tank at a gas station?” “No, that wouldn’t be wise,” the sectarian replied. “You see. My heart is full of the Catholic faith. Full! Refueling faith in my heart would be unwise. And therefore, I advise you to find another man, an unbeliever, who has an empty heart, has no faith in his heart, and refuel with faith. I will pray for you, that you may also be happy, that you may have true faith. “The sectar rose, thanked, and left. But I came to tell you that on the way from you, I thought with what love you received me, how you spoke nicely to me, and that is why I am leaving the sect, I will no longer be a sect, I also want to become a Christian Catholic. Thank you! ” And he embraced the young man and his man with tears in his eyes.

The Church has her witnesses, and the Holy Spirit wants to have each of us. It is right that today – on the feast of the Holy Spirit, we also want to be true witnesses of the faith. We are aware of our testimony. Let us pray for new missionary vocations. We ask for those who work in missions.” Come to the Holy Spirit.”

The Spirit of God given to our flesh cannot suffer from grief or restraint. Hermes in Shepherd When the Spirit of God descends on a man and overshadows him in the fullness of its outpouring, then the soul overflows with the indescribable joy because the Holy Spirit fills with joy everything he touches. The kingdom of heaven is joy and peace in the Holy Ghost. Get an inner room, and thousands will find you around your salvation. Clenched fist or outstretched hand?

On the walls of the Roman catacombs, it is possible to see the statue of a praying woman, Orantka; I stare to look at them bi, arms outstretched raised palms. It’s one of the oldest Christian icons. Church in heaven about the soul in prayer? Or about all three at once? Let it be interpreted as anyway; this icon displays a basic Christian attitude: invocations or epiclesis, invocations of the Holy Spirit, and waiting for him. Hands and can take three main positions: each of them has its symbolic meaning. The hand can be considered hot, with fists clenched, as a gesture of defiance or effort to grasp and hold firmly. We express aggression or oh fear. How about the second extreme that can hang freely in the hand’s body, neither resisting nor accepting?
The third option can be manually raised, as in Orantka. Not tight, but open, no longer indifferent, but ready to receive the gift of the Spirit. The most important step I understand is to open up fists and open arms on the spiritual path. Every hour and a minute, I have to  appropriate to act of Orantka: invisibly lift to our open hands to heaven and say to the Spirit, “Come.” The goal of the Christian life is to be the bearer of the Spirit, to live in the Spirit of God, breathes the Spirit of God.
Wind and fire
The mysterious and hidden quality is a difficult opportunity to write about him and talk in the Holy Spirit. St. Simeon of New Theology says: It derives its name from the essence on which it rests, and therefore he has no name among the people who would name him described. Elsewhere, St. Simeon writes (true, not though about the Spirit, but its words and can be very well-used to third-party Trinity):
It’s invisible, and no hand can grasp it. Untouchable, and yet it can be felt everywhere … What is it?  What isn’t it? After all, he has no name.
I tried to grasp it in my folly. I shook my hand, thinking I was holding it tight. But it escaped; I couldn’t keep it in my fingers. I opened my grip all sadly, and I saw it again in the palm of my hand. What an unspeakable wonder. What a strange secret! Why are we still worried about vanities?
Why are we all still wandering?
The question of elusiveness is also evident in the symbols that Scripture is used relating (to) the Spirit. It thinks “strong, strong the wind “(Acts 2: 2). The very name of the” Spirit “(Greek 102 “pneuma”) means “wind” or “breath.” I said to Jesus to the coder: “The wind (spirit) blows where it wants, you hear it about the sound, but you do not know where it comes from or where it is blowing. “(Jn 3: 8). We know that the wind is; when we do not sleep at night, we hear it about the sound in the sentences, or we feel it in our faces when I walk on the hills. But when I try to grab it and hold it in my hands – it is away. This is with God’s Spirit. Ghost and we can’t consider and measure; we can’t lock it in a locker. In one of his poems, he compares Gerard Manley Hopkins with the Blessed Virgin Mary to the air we breathe. The same analogy can be applied to the Spirit as long as the air is the ghost source of life, “everywhere present and fulfilling,” always around us, always in us. As for the air itself, it remains invisible to us, but it works as a means by which we see and hear other things, that k and Spirit do not reveal its face to us, but they always show us the face of Christ.

In the Bible, the Holy Spirit is also compared to fire. When on Pentecost, The Advocate descends on the first Christians, falling as “fiery tongues” (Acts 2: 3). The fire is not bad -subtitled and the wind: alive, free, constantly moving, immeasurable, unweighted table, unbounded by narrow borders. We feel the heat of the flames, but we can’t take it and keep it in our hands. Such is our relationship with the Spirit. We are also aware of its presence; I know them about power, but I know about people with us, I can easily imagine. The other person and the Trinity embodies, she lived on earth like a human being. The Gospels and tell us about him about words and deeds; his face looks at us from his icons, so it’s not hard to imagine him in our
hearts. Who the Spirit did not incarnate, he is about the divine person and us it is not revealed in human form. In the case of the second person of The trinity of the term y “birth” or “birth” is used to indicate his eternal origin from the Father, provide ours mind clear at the idea, a specific concept. However, we know that this concept cannot be interpreted literally. But the term we used to denote eternal about the relationship of Spirit and the Father – “going out” or “going out” – does not lead to brightness and accurate idea. Is it a sacred hieroglyph, pointing to a mystery that has not yet been fully uncovered? This expression indicates no relationship between the Spirit and the Father, the same as between the Son and the Father. What can be accurate basically for this about the difference, but we are not told.
And this cannot be avoided because the action of St. Duke cannot be defined in words. It is necessary to live them and direct about to experience. However, in a quarrel with this mysterious quality in the Holy Spirit, Orthodox traditions firmly teach two things about it. First, that Spirit is a person. It is not a “divine breath” (as I am poison nor heard someone the Spirit and describe), is not an inanimate force, but one of the three eternal persons of the Trinity. And so, despite his apparent elusiveness, can be entered with him, and I enter personal about the relationship “I – You.” Next, the Spirit as the third member of the Holy Trinity, coordinates and contemporary with the other two and people. It does not only use functions on them dependent or intermediary used by them. One m for the main reasons why the Orthodox Church refuses to fit the “Filioque” addition into the creed and the Western teaching on the double going. This is an addition; there is a fear that such learning will lead to depersonalization and subordination (subordination!)
Of the Holy Spirit.
The eternity and co-equality of the Spirit are still the opposite themes of orthodox hymns for the Descent of Spirit and saint (Fifty). The Holy Spirit has always been, is, and will be. It has no beginning either
end. He always joins and joins the Father and the Son: Life and the Giver of Life, Light and Light providing, Love itself and the source of love: through him, the Father is made known; through him, the Son is glorified and revealed to all. One is power, one composition, only one is reverence for the Holy Trinity.

How he experiences grace? The Holy Spirit is invisible. So how can to know if someone is “spiritual” or not if he has Grace is not in her heart without her? It’s still a current question, and in IV., a century of our Christian history has become the subject of discussion. The so-called Messalians, originating in Syria, has taken a radical stance: if you have the Holy Spirit, you must feel it. If you don’t feel anything, you have no divine grace. Conversely, if you experience temptation, it dwells in sin in your heart if you are troubled by bad thoughts. From this position, they also drew dangerous consequences: the sacraments, such as baptism, do not change our feelings, and therefore we do not receive the Spirit through them of the saint.

This extreme attitude was condemned as delusional. Greek spiritual author Diadocos of Foticee writes against the Messalis: “Grace is secretly imposed in the depths of the heart from the moment of baptism; does not make you feel its presence. ” Later in the time of the Reformation, the Church reiterated that it was not the same “feeling justified” and “be justified” before God. Even great saints often went through periods of spiritual discomfort, and it seemed to them, as St. Theresa of Lisieux at the end of her life, that heaven is closed.

However, these states of “indifference” to the clergy of things must not be the normal state. They are these trials of faith, as such, are often reimbursed by God for the comforts that come. Diadocos, which we have just quoted, sets out a certain order, in which divine pedagogy normally develops: 1) at baptism we receive the Holy Spirit, but we are not aware of this; 2) when someone turns to the spiritual life, God encourages him by His grace, so finds satisfaction in religious life; 3) on the contrary, on the contrary, grace is hidden, experiences of consolation are experienced it’s testing time; 4) finally after the end of the period cleansing, God again gives comfort, joy, without baking for the fullness of the Holy Spirit. About this last one stage can be said to be a man who was injured in his feelings of sin, regained the spiritual health of the soul, peace of heart. We must not strive to achieve this comfort, but we must wait and receive faith when God gives her to us.

The sign of the Holy Spirit
Even though God is invisible, he is still known according to the sign. It is said that one pious Muslim accompanied an atheist scientist in the desert. Before he went to bed performed his prayers. The scientist ironically tells him: “Have you seen Allah? Did you hear him talk? So how do you know that does he exists? ” The next morning, when they left the tent, he says scientist: “There was a camel during the night.” Arab told him he said, “Have you seen a camel? Did you hear his voice? “European and said angrily, “Can’t you see a sign in the surrounding sand?” The Bedouin pointed to the rising sun: “Behold the footsteps, the sign of Allah!” If God appears in nature, He must be
a sign of it about the presence in the soul. They are different, and they are called “charisms.” St. Paul is often calculated and in the famous “anthem of love” in the first letter to the Corinthians (cf. 1 Cor 13, Inn.), mentioning those who amaze with their extraordinary character: glossolalia, or the gift of speaking languages, prophecy, healing of the sick, etc. But the conclusion is I know: “If I speak in tongues of man and angels, but have not to love, I am only a rumble of metal and a ringing bell. If I had the gift of prophecy, he understood all secrets and contained all knowledge, yes if I had such great faith that I would move mountains, but I have no love, I am nothing “(cf. 1 Cor 13: 1-2). Not everyone can have extraordinary gifts, but every one
the Christian is called to carry out perfect love. Ta, it is, therefore, the safest sign of presence.

The Holy Spirit in his heart.
The teaching of this point is clear throughout Christian tradition. And yet, some doubt remains. It seems that the question is only postponed: The Spirit appears in love, but what are the signs by which I know that someone is equipped with true love? “No one has greater love than the one for his own friends lay down their lives “(John 15:13); of these words, the passion of Christ was considered from the beginning to be an unmistakable sign of holiness. Many saints worshiped churches, thus begins with martyrs. The fact that they endured the torment of the “weakness of the flesh” and that they sacrificed their own life, is convincing evidence of the presence of the Spirit, which gives strength. Among them were young girls and very young boys!
It is not given to all to confirm their connection with God’s blood. Therefore, St. Irene (who died a martyr) notes that other believers may testify to love and the presence of the Holy Spirit in a simple way: “through faith and blameless life.” This corresponds to the thesis, widespread among theologians to this day: without grace, no one can keep God’s commandments. If anyone lives by faith and keeps the law of God, it testifies to the fact that God dwells in him. “Who he has my commandments and keeps them, he loves me ” (John 14:21). It is, therefore, the sign of a spiritual person pure faith and moral life, virtues, pure Christian life.

In the world of matter, it is often said: Something for something. Although it may seem that this is also true in the area of ​​faith, this is not the case. Because in the realm of faith, we speak of love, and in the realm of matter, we speak of egoism.

Let’s judge for ourselves with the gospel. After the repeated question of the Lord Jesus to Peter three times: “Simon, son of John, do you love me more than these?” Three times confessed: “Yes, Lord, you know that I love you” … he challenged him: “Follow me ! “(Jn 21: 15-19). The Easter season is ending. For a few days, we paid attention to Jesus’ high priesthood prayer, which is his testamentary speech, and today we have heard the Lord Jesus appoint Peter as the head of the Church, the supreme shepherd – the pope.

Jesus first pointed out to his apostles the unity of faith and love because it is to become the focus in the person of Peter, to whom the Lord Jesus wants to entrust his Church, the flock, his sheep, that is, his believers. It is, of course, because the Lord Jesus does not examine Peter’s talents for this office, his organizational talent, his theological knowledge, nor his legal talent, but asks him about his love for him. Earlier, the Lord Jesus emphasized in his teaching that the first of the apostles can be the one who has the most courage to serve and the most to love. That is why he asks Peter, “Do you love me?” (Jn 21:15). The meaning of this moment, but to warn Peter that he denied him three times, and not to humble him, but to show him that he forgave him, and at the same time reminds him that in his responsible mission, when he will lead the Church, he must not rely only on himself, because it could lead to a new fall, as Peter could have seen, but to rely only on God. Peter replies, “Lord, you know everything, you know very well that I love you!” (Jn 21:17). We see that Peter no longer relies on himself but calls the Lord Jesus himself to witness his love. This will become a consolation to Peter, but also the other apostles. The Lord Jesus knows their weaknesses, but he also knows their love. This also means that no one in the Church will be able to blame others for the mistakes after the event when Jesus Christ forgave those mistakes for him, that is, after the sacrament of reconciliation.

The question, “Do you love me?” applies not only to Peter or those present in the Church but to all of us. The Lord Jesus wants to bind us all with love. We feel this from Peter’s words: “When you were younger, you girded yourself, you went where you wanted. But when you grow old, you will stretch out your hands, another will gird you and tell you where you don’t want to go “(Jn 21:18). Simon Peter was a fierce man, and yet Jesus’ love bound him.
When a person is born, he forces everything from his parents. When a person is young, he also goes where he wants; he forgives a lot, I am sorry, he tolerates himself. But once the day comes, we will all have to go where we don’t really want to. However, man has free will; he can refuse and even say no to God. But if we have real love, we will never say that. Even today, Jesus asks each of us: Do you love me? I wish we could answer like Peter! “Lord, you know everything, you know very well that I love you” (Jn 21:17).

Our love professed this way binds our hands, our hearts, and our whole lives, and we only want to go where God wants us to be and what His will is. We know that it is the will of our heavenly Father to go and preach the Gospel and truly live according to it. Today, we should also be more aware of truly uniting as firmly as possible with the visible head of the Church — the pope, our bishops, and our priests — to create true unity in love, as the Lord Jesus taught us so emphatically. All believers connected with Rome, we pray for the Holy Father that, as the successor of Peter the Apostle, he may lead us happily to the port of eternity. Our devotion, our prayers – this is a powerful weapon against evil and a certain victory!

We do not expect a reward here on earth, as the unbelievers await, or here on earth. We are waiting for a reward in love, which we will contain completely only after meeting God in eternity.

During the farewell at the Last Supper, Jesus speaks to the Holy Spirit about the Holy Spirit and says, “When he, the Spirit of truth, comes, he will guide you into the full truth” (Jn 16:12).

Today Sunday says that the Holy Spirit is the soul and inner strength of Christ’s Church and its members. The Holy Spirit is not yet understood as the New Testament says. The book of Acts (cf. 2: 1-11) describes the event of the sending of the Holy Spirit as follows: “A roar came from heaven, as when a strong wind arose, and filled the whole house” – The Supper, where the disciples gathered with the Virgin at the behest of Jesus Mary and several women as they awaited the Holy Spirit announced and foretold by Jesus. The prophets foretold Jesus that Israel would come and redeem him. Jesus speaks of the Holy Spirit several times when he quotes the words of the prophet Isaiah: “For I will pour water upon that which is thirsty, and upon the dry earth, and will pour out my spirit upon thy seed, and my blessing upon thy branches.” recalls the promise God made to the chosen people that spiritual rebirth will take place through the various ways of the Holy Spirit. Jesus does not talk about how or how. Jesus says, “I will ask the Father, and he will give you another Comforter” (Jn 14:16).
The sending of the Holy Spirit took place on the fiftieth day after the resurrection of the Lord Jesus. The Jews then celebrated the Feast of Thanksgiving for the harvest. It was a happy day. It was also the last holiday of the Easter festivities when the nation commemorated Egyptian slavery and new life in the homeland. It was a kind of family holiday. At that time, many Jews from all over the world came to Jerusalem. The apostles remained with the Virgin Mary and the women who accompanied Jesus during public ministry. They did not yet know that the coming of the Holy Spirit would mark a new beginning. Jesus did not come to abolish the Law and the Prophets but to fulfill them. They did not understand Jesus’ words about the Holy Spirit: “But the Comforter, the Holy Ghost, whom the Father will send in my name, shall teach you all things, and bring all things to your remembrance” (Jn 14:26).
Semitic peoples perceive signs very carefully. And when sending the Holy Spirit in particular, it is necessary to be aware of the hum, as when the wind, the fire – the tongues of fire and the apostles’ behavior who speak foreign languages, are chasing. New life in the Holy Spirit is important to them. The storm heals what is strong. But what is weak is breaking. What has become weakened and weakened is fallen away. Fire is a symbol of purification. The gold was purified in a fire. The apostle Peter is no longer afraid. Peter says of himself, but also of the apostles on whom the Holy Spirit descended, that they are not drunk (Acts 2:15), but in an elevated voice he represents Jesus, who proved his power by his powerful works, wonders, and signs (Acts 2:22). . It is no longer Peter from Pilate’s court, where he denied Jesus fearing the maid. Peter’s courage, strength, and arguments are the consequences of the gifts he received from the Holy Spirit. Through him, the Holy Spirit realizes Jesus’ words: “But the Comforter, the Holy Spirit, whom the Father will send in my name, shall teach you all things, and bring all things to your remembrance” (Jn 14:26).
Every Jew in the book of Moses knows about the confusion of tongues in Babylon. They were punished for their pride in not understanding each other. When the Holy Spirit is sent, the opposite happens. All who had made a commotion where the apostles have all heard the apostles speaking in their tongues. They ask, “And how is it that we each hear them in our own language in which we were born? We, the Parti, the Medi, the Elamans, the inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the Libyan regions, around Cyrene, immigrant Romans, Jews and greedy, Cretans and Arabs: we hear them speaking in great languages By the works of God. ”All were amazed and embarrassed,“ What is this? ”(Acts 2: 8-12)

Today we confess: “I believe in one, holy, universal, apostolic Church …” The words of Jesus were fulfilled: “When the Comforter comes, whom I will send to you from the Father, the Spirit of truth, which proceeds from the Father, he will bear witness of me.” (Jn 15:26) In sending the Holy Spirit, we commemorate the birth of the Church. If the Church had been founded by the most skillful, most educated, holy people, it would no longer exist today. Christ is the cornerstone. He identified Peter as the rock on which he founded his Church, and no one can overcome it (cf. Mt 16:18) because the Holy Spirit, the Spirit of truth, which proceeds from the Father, bears witness. Where are those who have persecuted the Church for centuries? Where are those who have already celebrated victory over the Church? Where are the “-isms”?
The Holy Spirit blows where he wants and how he wants. It is not the fault of the Holy Spirit that someone today sees it only as a more peculiar support for the normal Christian endeavor, without which they could not do without and which we should remember from time to time. The Holy Spirit is not a gift for improvement, but it is a necessary foundation of our faith. We are to live with the Holy Spirit. It means acting and fulfilling our daily duties, all of us who have been baptized. Our duty is to be taught by the Holy Spirit and to remember everything Jesus taught and did. Pride, the claim that you are high

I turn without God, or I will not accept him; I even reject me; it deprives me of the forces and graces necessary for the salvation of the soul. When we believe that our homeland is in heaven, it is our duty to listen to the Spirit of truth and fulfill all that He shows us.

In many churches, the decoration reminds us of this, such as the triangle and the symbols eye, cross, and dove. We accept the Church’s teaching that God the Father, who created the world, sees everything. It is right that we protect ourselves from every sin and other evil. We proclaim ourselves to the teachings of Jesus Christ, who redeemed and saved us, and we are established in his mercy. And we accept the dove as an expression of God’s love. If we persevere in it, we will gain eternal life.
The Holy Spirit, whom we call Love, enriches us with many gifts. We have a habit of putting birch in the church on Sunday. Birch has many leaves that move even in the slightest breeze. And as we look at it, we realize how the Holy Spirit enriches us with many gifts. It is right that today we are returning in our thoughts to our confirmation. We ask for gifts that we may not have appreciated. We also ask for our confirmation children.
It is right that we ask not only for the gift of wisdom and reason but also for the gift of counsel, strength, art, religion, the fear of God not only for ourselves, our loved ones but also for those who govern nations, which govern people, who decide us, about our happiness, health…

It is not difficult to talk about the Holy Spirit because when we work with him daily, we ask, we listen in our conscience, even through things, events, or people. Yes, it is right that we do not want to offend the Holy Spirit with any conscious and voluntary sin.

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 for 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 Jesus asks not only for his apostles who were partaking in the Last Supper but also for all who believe in the words of the apostles 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 that 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 by his own strength. Unity is a gift from God to beg 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 you  gave me …” (Jn 17:24).
we see these words carried out in St. To Stephen when he is stoning, he cries out, “I see open or 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 wishes and thus expresses the unity that Jesus’ prayer says: “Lord, do not count this sin against them” (Acts 7:60). These are the words that Stephen wishes for his murderers, even if they hate him, 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, which also 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 Stefan had for Christ when he prayed for his murderers?

Stephen’s behavior is an amazing 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 the death of his murderers and wishes that they too will live with Him in eternity.

When we watch humanity today, we find that it has never longed for unity and peace as it does today. Although he backed callousness, hatred, indifference, but also others want to take over the world. However, goodwill is also growing.
We see this not only in sport, where racial discrimination is eliminated but also in other actions, where 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).

The Italian city of Cella di Varci was built a church of rum-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 a 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.

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 amazing 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.

If we want to talk about God, we must first realize that we are and will remain “illiterates”: God cannot be described or defined. And yet we are talking about God as a “counterpart,” like a “where” and a “where” of life beliefs. It is not a question of reflecting here, such as individual world religions speak of God. We want to briefly show the spirit in which he speaks of God, the Christian message of faith, and what possibilities and limits appear.
We assume that talking about God is based on the experience of God, which cannot be equated to specific religious experiences. “Like everyone else, experience presupposes the present experience. At the same time, however, it is more than such an experience if it is here a certain experiential perspective that classifies experiences and can memorize this experience.”
First, we want to briefly describe what God is as Christian faith is not:
– For us, God is not “the supreme builder of the world, “Which once created the world set in motion, and he left it to himself and once and for all laws, which would be above him only as “moral instance ” watched over and held him accountable. – God is not the last “deep dimension” that we could, after intense inner seeing debate. 
– God is also not an all-pervasive universal ” world spirit.”
– God is also not equal to “the utopia of a liberated world, from all oppression and all unrest.”
– God is not “some quality, some state, or some part of our worldly reality; it is not even the highest and the “most perfect being” in the construction of the great “pyramid of being, “nor the first link in the whole” chain of causes, “which once somehow “pushed.”
– all others…
So: God does not belong in the context of our reality, which we can understand with our senses and our common sense. Therefore, we cannot create any reasonable “conception of God as it is for all others
subjects of our experience – at least in principle – we can define it precisely according to the content and scope.”

Possible talk about God
So how can we say anything about God if he is not part of our worldly reality and thus not the object of ours direct experience?
We can’t talk about God right like that if we “understand” it; we can only indirectly “Refer” by understanding our reality as a parable fulfilled by his work (Kasper 1975, 123 et seq.). As Jesus spoke of the kingdom of God in parables, we too can speak of God by that we consider the things and events of our reality to be signs and symbols referring to quite another the fact is infinitely superior and yet in the present on which they have a basis on which they are focused and in which they have limited participation. Following the classic “teaching on analogy,” W. Kasper points out that “grammar of faith” always contains three elements:
a) Positive, positive statements (= via affirmations) about God, which is based on a positive connection between finite and infinite resulting from creation: We can know God from his effects in the world,
b) Negative statements (-via negation) about God emphasizing pronounceability and final God’s incomprehensibility in the realm of finiteness,
c) Exceeding statements (via eminent) about God, which point out that God is incomparably higher, surpasses ultimate perfection in an unrivaled way.
Therefore, we know who and what God is not, rather than who he is:
In the end, we cannot know and understand him (-dict ignorant) (Kasper 1975,127). So talking about God in parables is always also expressed the radical in the comparability of God. That’s it all. Positive statements still sound negative. “Not so,” if we call God infinite, not conditioned, not changeable, not mortal, not you.