Active Living with Christ is a guarantee of participation in eternal life. Surely at least once in our lives, each of us looks at heights. Not to find out what the weather will be like, to bother with how big space is above us, but to realize the meaning and purpose of your life. Man longs for eternity. How different a person imagines eternity and eternal life! How many books on this topic are written! How many dialogues and monologues, philosophical and theological disputes, and disciplines of eternity have been heard. Ensure that it is not only on this topic that people are divided into believers and non-believers. Both have arguments that may not be convincing. It is true that the closer he leaves this world, the more the thought of God resounds. Somehow the eyes automatically lookup. But we are also witnessing other events.

The grandmother asks her one-year-old granddaughter, “Where is the Lord God, where is Jesus?” She expects the child to point to a picture or cross it on the wall with her finger. But the child points to the place where her heart is with her finger. Grandma is ashamed. Right – the Lord God is everywhere and especially in a pure heart.

Today we are to remember familiar things, but important for our salvation. The Lord Jesus reminds us, “Go into all the world and preach the gospel to every creature” (Mark 16:15). Today’s gospel is especially close to the hearts of believers. Christ is reminded that Jesus’ “mission” on earth is over. Jesus goes to the Father. The words are fulfilled: “I will be with you for a while, then I will go to him who sent me” (Jn 7:33). Jesus’ departure to the Father begins to carry out the command: “You will be my witnesses… To the very edge of the earth” (Acts 1: 8). Apostle disciples become teachers. The Ascension of the Master did not cause the apostles to do what happened when they were captured in Gethsemane: Jesus’ departure to the Father opens to the apostles the horizons and fields of activity Jesus prepared them for three years. What they saw, what they witnessed, they preached to the whole world.

Evangelist St. Luke places the Lord’s ascension on the fortieth day after the resurrection. We understand this time as the time when, after the resurrection of the Lord, a three-year stay with Jesus matures in the apostles. Thanks to the Holy Spirit, the apostles fulfill the words they received from Jesus and fulfill the prophecies of the prophets of the books of the Old Testament. Christ entered heaven, which does not mean that he left his isolated, that he ceased to be in contact with us. Just as Jesus did not cease to be one with the Father during his earthly life, when he accepted the nature of man, so after his ascension, he did not cease to be connected with us. Jesus took his place at the right hand of the Father, as the High Priest, as he himself said, “You will see the Son of Man sitting at the right hand” (Mark 14:62). And the apostle St. Peter writes, “He ascended into heaven and is at the right hand of God” (1 Pt 3.22). By this, we understand that God the Father inaugurates God the Son: “When he raised him from the dead and seated him in his heaven at his right hand over every principality, power, power, and dominion, and over every other name that can be spoken not only in this age but also in the future. He has put all things under his feet and has set him above all the head of the Church “(Ephesians 1: 20-22). Jesus is equal to the Father, but by human nature, he has become our brother. The words confess his equality in power and glory: he sits at the right hand of God the Father Almighty. “

Christ lives in the Church. None of us can deny this with impunity and frivolity. He who does not belong to Christ, who does not find his place on earth with Christ, will not find his place in his Kingdom in his teaching, cross, suffering, doing good, and devotion. Therefore, we are reminded again that we belong to the Church by baptism, whose head is Jesus. We hope that our homeland is also in heaven. That is why we long for an encounter with Christ, our God, in eternity. He expects us to keep everything he told us in our lives. We realize that the heaven Jesus entered and that we remember today is not far away. We need to understand the sky correctly. He who understands or as a place of pleasure, where the soul will have everything he can think of when he understands or only as of the satisfaction of his material and bodily desires, he has or far. When we know the certainty of heaven in the purity of the heart, it is very close. Or we understand it as a state where there will be no more suffering, pain, and sorrow. If there is any work, it will be joyful, it will not be forced, but it will be done freely and will not cause fatigue. Eternity is joy in God. Seeing God face to face is not only true but also a reward that nothing and anyone can be compared to. The greatest happiness for man will be consciousness: God loves me.

Even though we know on earth about God’s love for us, the state of love cannot be compared to the joy that God has for us in eternity as a reward. In heaven, we, too, will love God more than on earth, and that will be our reward. To love God is a reward. It can be said that it will be an ocean of happiness of love. When we understand heaven in this way, we understand that this state is not distant but a situation in which God is present, and we are with him. At the Ascension, Jesus did not have to travel great distances, understood as light-years, because he himself said, “I am in the Father, and the Father is in me” (Jn 14:10).

The apostles saw Jesus leaving; he hovered, moved away, but was united with the Father before and after the Ascension. The mystery of the unity of love between the Father and the Son cannot be expressed in human words. Imagine a deaf person. He sees people dancing, and he is strange, unacceptable to what we call dancing. When he gets a hearing and listens to the music, survives its rhythm, and takes on the beauty of body movement, he does not say that dancing is strange, but he says that dancing is beautiful.

But on earth, we can survive the vestibule of heaven. Imagine a man saying to his wife, “We will work, and one day we will be rich!” And the woman will answer him, “We are already rich, for we have each other.” The apostles looked at the sky at the ascension of the Lord: Then said the angels unto them, O men of a Galilee, why stand ye gazing up into heaven? This Jesus, who was taken from you to heaven, will come as you saw him go to heaven “(Acts 1:11). We do not look at the sky, the sky with the intention that the sky is up, somewhere far away, high, in the atmosphere, beyond the cosmos, or death, God has taught us that either we seek in ourselves in connection with him, or where man finds God and himself in God.

True, our encounter with God will be fully realized at our death as we walk with Jesus on the whole Easter journey. God is present everywhere, and therefore the sky can be everywhere. For us, the sky is where we are when we live with God. We can already cross the gate of heaven here on earth. When we seek God, and when we find God in ourselves and others, we can live already or on earth. It is right that we use time following God’s will. We live with God.

Let’s remember St. Dominika Sávio. At his first communion, he wrote the motto of life: “It is better to die than sin.” And he not only wrote it but also preserved it. When he died, his father sat by his bed. Dominik woke up for a moment, looked at his father, smiled, and said, “Dad, I see beautiful things.” And he died with a smile on his face.

Today we celebrate the holiday at a time when nature is waking around us; we are looking forward to greenery, flowers, birdsong, warm breezes … We can never think of how beautiful it will be in heaven when the beauty that is here today and fading tomorrow is so charming and evokes joy in us. What is hidden behind the words of the Apostle St. Paul: “Neither the eye hath seen, nor the ear heard, neither the heart hath come out into the heart of man, as God hath prepared for them that love him” (1 Cor 2: 9). on earth, we know and experience the greatness of his love. Yes, the physical ascension of Christ into heaven is, above all, a feast of himself. For he has voluntarily accepted the role of a servant, and the words are true: ” “(Flp 2,9). Apostle St. Paul thinks of the Lord’s name, that is, the highest rank and power.
And for us, it is a guarantee that if we persevere in his love, we will receive a reward. He said, “When I go and prepare a place for you, I will come again and take you to me, that you may also be where I am.” And ye shall know the way whither I go ”(Jn 14: 3-4).

We do not see Christ with our natural eyes, but the light of a candle tells us that it is our time to burn with love for God and our neighbors. To fulfill what Jesus rightly expects of us. We do not philosophize, but we believe in the words of Christ, which are for us a guarantee of eternal reward in the Kingdom of love, light, and peace. 

Is God close to us? FALSE notions of God I. Topic 2 Do we really know Him as Christ presented Him to us? “No one has ever seen God,” but “the only-begotten Son, who is in the arms of the Father, has told us about him” (Jn 1:18).

Do we have an infinitely wonderful and invaluable rare opportunity to know God, the Originator of all things? From time immemorial, people have known God only through the imperfect creatures they saw around them and felt His distant voice in themselves – but His best Son told us about Him. Do we live by this – or have we formed our image of God, and does it determine our attitude and behavior towards Him? Basically, our behavior towards other people is determined by how we see them and what we think of them. If someone tells you about the scare good to Phil omen Metliček that he looks like that, but he is a greedy person who will trip you up – you will be careful towards him. And again, if you let yourself be influenced by the nice words of someone who can really threaten you, you will trust him, and you will end badly. We know how advertising works – the demand will increase dramatically many times for a few TV shots full of brilliance, and the offered junk is sold immediately. It’s the same when you have a bad idea of ​​God. It affects your whole life – a relationship with God, then with yourself, and finally a relationship with other people.

We will now contrast several false and distorted notions of God with the true truth that He Himself has revealed to us about Himself.
Today, people in the Church and the world have a false image of God. We attribute to him features and qualities – negative and positive – that he does not have at all. Fear of God rooted somewhere deep within us underlines the attitude and behavior of many people. If you fear God, you will not entrust your life to Him. The service to God is then twofold: 1. full of love, happiness, and joy or 2. service out of fear – for example, one prays a lot, fasts, tries to be good, but his motive is that if he does not do so, God will punish him.
We, therefore, need to know God biblically – that is, as He Himself appeared. The word “know” (someone) means in the Bible – “to have an intimate relationship”; “Love deeply”; “Feel comfortable and safe with the other.” An example is in Genesis 4: 1: “And Adam knew his wife Eve, and she conceived.” sent, Jesus Christ. ” So when you have an intimate, deeply loving relationship with God and Jesus, you have eternal life.

WHAT DOES A WRONG IMAGE ABOUT GOD CREATE?

1. DIABLO. SATAN – a real existing spiritual being, contrary to God by his own decision. Genesis 3: 1-5 records the devil’s approach to man: “… The serpent said to the woman,” How has God forbidden you to eat of all the trees in the garden? The woman replied, “… Only about the fruits of the tree in the middle of the garden, God said,” Do not eat of it so that you do not die. ” God knows that if you eat, you will be like Him … ”
God created everything for a man !! The whole universe, the earth, and filled it with all good … he gave it all to the man on one condition: Do not eat from the tree of the knowledge of good and evil. It’s not about what it was, but about dealing clearly with the person. Satan comes and tries to build trust in God – he says: “How …?!? What did he say ??? … Did he really say that … ??? … You know, but he meant it differently … “The first thing he does is change his certainty in God, in what God has said. And then he pushes a lie – the last sentence of the quote is a lie. God said something else — see Gen 2.16-17: “And the Lord God commanded man,“ You can eat from every garden tree. But do not eat of the tree of the knowledge of good and evil. The day you eat from it, you will die. ” The Devil’s Interpretation in Chap. 3, verse 4 is a pronounced lie.

2. Fake RELIGIOUS PHILOSOPHIES – which proclaim the transcendent God; which proclaim that God is energy. Power. The prince. The Church has always opposed this. But – God is a PERSON! He has three abilities that characterize a person: 1. He thinks 2. He feels 3. He acts. So he also created You – in His image. You can think, feel and act.

3. BAD RELATIONSHIPS – which are all around us. Today’s world is subconsciously led to the fact that we cannot rely on anyone. The natural need to build a strong relationship is pushed out. Free relationships between men and women are reported. Young people are encouraged by the media to have sex without obligations. Marriages are falling apart—furthermore, bad relationships in families, relationships without warmth and love.

4. BAD AUTHORITIES in your life. A negative example of father and mother. For the child, the parents’ view is a view of the absolutely correct authority above him and from which he expects justice, love, protection, and acceptance. Excessive severity and excessive punishments fix the fear of authority in him. And one day God will become an authority for him … (A bad example of a teacher. Educator. Politicians. Governments. Police …)

EVEN WHEN THE MAN OF THE FEDERATION GODS A GOD A NEW CHANCE. He sent his Son Jesus because He is like the Father. And so he who comes to Jesus will know the Father. John 14.9: “He who has seen me has seen  the Father.” That is what Jesus said.

Now ask yourself a few questions to help you know if there is a false view of God in you, too: When you imagine God / or say the word “GOD,” / do you feel fear and insecurity? Or do you feel inspired to move on and feel confident? Or do you feel like a little dog pushing a confusing corner when someone suddenly enters a room …?

God doesn’t want you to feel bad. He wants to correct this evil image of himself so that he can approach Him not only with his mind but also in his heart, quite inwardly, with joy, freedom, and courage. You may know that God is Love, but you must also EXPERIENCE it. Have a PERSONAL EXPERIENCE with it.
So YOU ​​NEED TO KNOW JESUS ​​CHRIST PERSONALLY. But only the Holy Spirit can show Him. THE HOLY SPIRIT WILL REVEAL HIM. Ask Him for it. He will do it.

You will know Jesus Christ IN THE BIBLE. Read it regularly – every day.
IN PRAYER. Talk to God regularly, but also listen to what he tells you.
IN THE PEOPLE THROUGH GOD TRANSFORMED. Saints shine like stars. Read their resumes. Seek in them what Jesus is like.
IN THE COMMUNITY OF CHRISTIANS – walk among the people passed on to Jesus. Open to them. God also wants to reveal and give His Love to you through people.
IN THE VOICE OF THE CHURCH. The Church proclaims Jesus.
IN THE SACRAMENTS. The sacrament is a means of grace. Seek and know Jesus.

Psalm 42.2 ** says, “As the doe longs for clear water, so my soul longs for you, God.”
You must long for the knowledge of God because if you do not know God and have the wrong view of him, you do not even understand yourself. Then you don’t understand others either. This will close you and keep you in trouble.
Crave God. He wants to give you the right picture of Himself. Open up to Him. He is a Doctor. He will heal you. You will be transformed. You will begin to understand each other more. Your relationships with others will improve.

HE, GOD, MEAT YOUR DEPTH NEEDS.
Search in Scripture what God is like. Open your Psalm 34.5-7.9-11.16-21. and Psalm 36.8-10

** Like a doe longing for water – because that’s where her life hangs. Especially when hunters chase her, she must drink to rule the run. Only this verse expresses this extreme situation in the original.

Before answering this question, I will start from the beginning. What is the precondition for us to believe something? For example, to believe in God? Of course, someone has to let us know. Then it depends on us whether we accept this message or not. And people’s reactions are different. Some will believe without difficulty; others will not know what it depends on. I would say from the inner setting of man. Some people have a natural relationship to faith, and all the arguments they testify to support faith without difficulty. But again, there are people who, in turn, seem to be opposed to the faith, and nothing will convince such people. For example, you can tell them what order, harmony purposefulness is in the universe; it can not be by itself. There must be someone behind it who is extremely intelligent. And that is God. However, these people reject this argument with words. No God, that’s all Mother Nature does. You will argue for free that nature cannot think that it is not a person for these people. They do not know to refute this argument, but they will not come to faith. Many people are indeed believers because they have been brought up since they were little. Yes, it’s true, but it’s not always true. I personally know people who were believers in childhood but became unbelievers in adulthood. The causes can be different. For example, some negative experience or faith comes into conflict with our life principles and hinders us. But you must have heard of people who were brought up in an atheistic spirit as children and later became believers. Of course, it didn’t go the same. These people had a compelling experience that led them to faith. There are exceptions here, too, that these people do not even accept the faith, but very few such people. It is clear that many factors influence our faith, but these factors affect people differently. Everyone decides as they see fit. But it remains a mystery why one chose the way one did. It’s kind of like explaining why he likes blondes more than brunettes. It cannot be explained. That’s how a person is set up. I was raised in the faith. Faith in God has always been something natural to me. As a young man, I rejected arguments against faith. These arguments could not convince me. My parents never had to force me to go to church for Holy Mass. I wanted to go alone and voluntarily. That’s how I was set up. However, I can understand people who have different settings. Man indeed has free will, but we usually do what we have a natural inclination to do. When we reject something, even though we have free will, it isn’t easy to do it. Maybe this whole article will lead someone to believe that it is actually determined whether someone will be a believer or an unbeliever. I’m curious about your opinion.

When we notice that someone has lost us, we do everything we can to find them. Especially when we do a great search, when we have lost someone close to us, a friend or a person we need.

Today’s Gospel also confirms this when he describes the event in the crowd: And when the crowd saw that neither Jesus nor his disciples were there, they went into a boat and came to Capernaum, and there they sought Jesus, and when they found him, Jesus said to them, and I say unto you, Ye seek me not, because ye have seen signs, but because ye have eaten of the loaves, and have been filled. Ye shall not pursue after the past thing, but the food which is left for everlasting life, which shall be given unto you the Son of man ”(Jn 6:27).

We will understand these words only when we experience them when incorporated into the crowd of those who seek Jesus. We, too, are wandering people of God; hungry, thirsty, grumpy, and still restless, but God leads us out of our human certainties and leads us through the wilderness of life trials to bring us into his kingdom. The Lord Jesus rebukes them for seeking him only because they are satisfied. Doesn’t this remorse belong to us? Why do we seek the Lord Jesus? Is it to saturate us with early things?

Although he owns many, today’s man has great gains, and we see that he is dissatisfied. Today’s man longs to be satisfied with something. Entertainment, sports, culture, science … But all this is not enough. Why? We can also say this: Are we not looking for Christ, the bread of eternal life, who therefore descended from heaven to nourish and heal our souls? If we are looking for him, if we come to Jesus at the altar, and only to beg for material bread, health, physical satisfaction for ourselves and our children, it is wrong.
The focus of our efforts remains with the people of the gospel in the material realm. We work and work from morning to evening to get and own something. Then we try to put together and ensure what we have. We pay close attention to health so that we can have and use it all for longer. At the same time, we realize that we are losing what we have gained every day as we approach death, and so our unrest and sorrow grow.
To live happily, food, clothes, and comfortable living are not enough. Proof of this is the fact that we have gathered here today. Although we have different motives, one thing is certain that we want to strengthen ourselves. Because if we as Christians do not desire to be filled with bread and wine – the Body and Blood of Christ, it will be a disappointment.

After all, let’s look around and ask: Why are so many brothers and sisters missing on St. Mass? We would find many answers in the form of excuses. The real reason is that they are not hungry for God. Many see the Church as suffering evil; others know the Church only when they need it. However, you come on a working day to strengthen yourself with the Eucharist, and this is proof that your life is richer. Today, however, we will accept Christ even as those who despise him. Let us now put in the first place not the concern for the transient, but the concern for the eternal. Let’s give up too much fear for tomorrow. This does not mean that we will stop working, fulfill our responsibilities at work, at school … This does not mean that we should stop caring about what we eat.

Let’s just put God first and find that this will only add value, meaning, and purpose to our responsibilities. The apostle Paul says that we should undress the older man and put on the new one on this subject. That means we have to break the falsehood of our lives. Today we must live a Christianity that gives the world something natural, something natural, yet enriching. The Christian does not despise life, words but only tries to live life in such a way and enjoy things to serve him for eternal salvation. We are in favor of progress, but one that leads to the right goal.

Let’s look at one girl. She is young; she wants to like the possibilities that the family she lives in gives her. He dresses tastefully. It doesn’t exaggerate. Every attentive boy notices that she is a modest girl who can appreciate things. She will meet a good future partner and mother for her children. Another girl wants to have everything. Not only modern but also tasteless. He wants to excel. The boys are courting her. But they wouldn’t want her for a wife. Why? Because he thinks only of himself. What if family, children, worries come? The world has lost something. Even the Church is looking for new ways that are actually old. But he wants us to find meaning and connection with God.

We need to be careful not to get misunderstood. The Gospel commands us to love our neighbor as ourselves (cf. Mi 22:39); on the contrary, it does not say that we do not have to “love ourselves.” The scholastic repeated the saying, “He who is not good for himself or not can be good for others.” Christianity wants it to unite both loves – love for oneself and love of neighbor – into one love. Who this connection, he refuses, he has a love for himself, but it is selfish and perverted. Selfish love only himself and destroys himself because he breaks off relations with others and thus reduces his own “To be a person.”

Saint Maxim, the Confessor, defines philia tii: “love for one another.” True love is a source of all virtues; selfishness is the root of all vices.
But what should one do to get rid of one’s will? Even if we use the term “self-will,” it is necessary to be careful not to fall into misunderstanding. Free will is one of God’s greatest gifts.
“It is enough to want one to be saved,” writes St. John of Chrysostomus orally. To weaken the will means to make one less capable both of work and for Christian perfection, to which one is directed. In this context, there seem to be strange exhortations of St. Dorothy of Gaza, St. Benedict, and others who strictly command “completely to destroy one’s own will so that God’s will, can be accepted or the will of the authorized superior. “
We have already said that the cause of all evil is bad, the thought or urge sinning. To do this, the second attraction of a forbidden object: a penchant for greed, a desire to drink, etc. We know that we can and must oppose this offer. But sometimes, we feel like accepting them in some permissible way. And then – for example – one tries to justify greed by the need to be frugal, from having to forgive someone begins to be called the “sense of justice,” etc. Various authors call “By their own will” a tendency to justify affection to evil by holy pretexts. Obviously taken in this sense, it must be destroyed before it happens, the source of all troubles. A corrupt person not only commits all crimes but can do them all justify. It is a sad situation, and it is even sadder when seemingly pious people like to justify their hypocrisy even by using the texts of Scripture. The only cure for this perversion is to give God’s will and submit to him sincerely interprets spiritually.

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 the fullness of its outpouring, the soul overflows with indescribable joy because the Holy Spirit fills with joy everything he touches. The kingdom of heaven is joy and peace in the Holy Spirit. Get an inner room, and thousands will find you around
your salvation. St. Seraphic Sárovský 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. Saint Virgin of Mary, 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 we can take three main positions: each of them has its symbolic meaning. Rune can be considered hot, with fists clenched, as a gesture of defiance or effort grasp and hold firmly. We express aggression or o 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 o 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 e
appropriate to the act of Orantka: invisibly lift tour 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
In the Holy Spirit, the mysterious and hidden quality is a difficult
opportunity to write about him and talk. St. Simeon 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. Symeon 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? Wonder! What isn’t it? After all, he has no name. I tried to grasp it in my folly. I shook hands, 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. Scripture is used relating (to) the Spirit. It’s like “strong, strong the wind “(Acts 2: 2). The very name of the” Spirit “(Greek “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. ” 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 e 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 Spirit’s 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 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 by on Pentecost, The Advocate descends to the first Christians, falling as “tongues of fire” (Acts 2: 3). The fire is not bad – subtitled and the wind: alive, free, constantly moving, immeasurable, weigh 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.
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 is about the divine person and us. It is not revealed in human form. In the case of the second person, 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 to the Father – “going out” or “going out” – does not lead to brightness and accurate idea. Yippee is a sacred hieroglyph, pointing to a secret that has not yet been fully and uncovered. The expression indicates that the Holy Spirit and Father’s relationship father is not the same between the Son and the Father. What can be exactly 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, the quarrel of 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 of heard someone the Spirit and describe), is not an inanimate force, but one in the three eternal persons of the Trinity. And so, despite even about the apparent elusiveness that can be entered with him, 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 of the main reasons why the Orthodox Church refuses to add to the “Filioque” to the profession of faith (p. 35), as well as the Western doctrine of the double coming out of the Spirit, which This is an addition; there is a fear that such learning could 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 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.

Depending on how we develop spiritually, the focus of our prayer will gradually shift to different parts of the election. Basically, there will always be all stages, but gradually we will go through the stages:
Reflective – when will meditation take the most time, and it will be the focus of our prayer:
Meditative – when meditation gradually recedes into the background, and the experience of meditation gets to the center.
Contemplative – when everything ends in the silent and silent communion of man in God.
How to proceed here, Lectio Divina
Reading
Meditation-reason
Meditation – emotions
Contemplation-looking at God…
In the beginning, we are not interested in God’s views but rather disturb them. Instead, we wonder if we can convince God of our views and how we can do it so that God will fulfill our ideas and desires. Then comes the time when we will become interested in God’s will. We begin to experience fellowship with God. Slowly transition to silent rest in God. Eventually, God will penetrate us, and we will rest in Him.
Contemplation becomes dominant and fills most of the time of prayer. It is the silent rest of the beloved in the loving. The genius of the Lectio Divina system lies precisely in the fact that it can adapt very flexibly to the spiritual level of what it uses for its spiritual growth. God, us despite our sinfulness. Later, when our relationship with God is already firmly entrenched, meditation changes its content. We focus more on learning about Jesus’ thoughts and attitudes. Meditation is a powerful tool for making this thinking of Jesus also our own inner attitude and conviction.

The Orthodox belief in the Incarnation is highlighted in the chorus of the night hymn at St. Roman a (Melodia): “Just born child, God forever … “The contents of this short passage are  three statements:
1. Jesus Christ is fully and perfected by God.
2. Jesus Christ is fully and perfected by man.
3. Jesus Christ is not two and persons, but one.
This is a summary of the doctrine of ecumenical councils.
Both the first two and seven were focused on the science of you.  Trinity I (p. 32), so the remaining five focused on Incarnation.

The Third Council (in Ephesus 431) states that Mary virgin Theotokos, the Mother of God, or Mother and God. This title contains a statement relating to the primary, not to the Virgin, but Christ: “God was born.”
Virgin and is not the mother of the human person in whom the divine resides persons and the Logos, but the only undivided persons who are God and man at the same time.

The Fourth Council (Chalcedon n r. 451) declares that Jesus is two natures, one divine and the other human. According to his divine nature, Christ is the same essence y (consubstantial, homousios) with God the Father; according to its human nature, it is the same essence as man According to its divine essence; therefore, it is fully and perfectly God: there is another in the person of the Trinity, a unique one born “and eternal Son eternal of the Father, born of the Father before all ages. According to his human nature, he is fully and perfectly human: born in Bethlehem as about a human child from the Virgin Mary, has a human body similar to ours and a human soul and intellect. Still, that we consider the incarnation of Christ in “two innately,” it does not matter to a person who cannot be divided and not two and persons coexisting in one body.

The Fifth Council (Constantinople l. 553) develops what was said of the third and judges, “that one of the Trinity suffered In the flesh. “Just as it is justified to say that God was born, it is possible to claim that God died. In any case, however, we specify that this is said of God created man. A transcendent God cannot be born or born to die; both underwent the incarnate Logo with God.

The Sixth Council (Constantinople l. 680-681) emphasizes what was said in the fourth and confirms that how they are about there are two natures in Christ, and there are also two wills in Christ. If Christ did not have the human will for us, he could not be a real person. However, these two wills do not contradict each other and do not oppose one and the other; human will always and in everything freely submit to God’s will.

The Seventh Council (Nice and 787) seals the fourth, declares that since Christ became man, he has been justified depicts their face on holy icons and because it is one for a person, not two, do not show these icons only of man separate from God, but only of the person eternal of the incarnate Word. Thus, there is a difference in professional formulations between Trinity’s limits and science and the Incarnation science. In the case of the Trinity, we claim that one and the only special essence and (naturalness) is in three persons and the consequence of this specific uniform. The essence of the three persons is one and will and energy. On the other hand, in Christ himself (other persons and God), they are there of nature, one divine, and the other human, but only one and a person, the eternal Word (Logos), which has become a man. And if the three divine persons of the Trinity have only one will and energy, has persons and the incarnate Christ, due to two and nature, two will and energy. Of course, the incarnate Christ has two natures and two wills; he does not know It has to break the unity of the person: everything that is described in the Gospels, Christ performed and suffered as a poison personal subject, the eternal Son of God, who was born as o man to in space and time.

When it comes to our salvation, there are two basic principles, subject to the Council’s definitions of Christ as God and man. First, only God can save us. Neither the prophet nor the teacher of righteousness can be a redeemer of the world. If Christ is to be our Savior, He must be fully and perfected by God. Second, if Christ is fully and perfected by man as about us, man can participate in what He has done. The salvation of salvation could be detrimental if I to Christ. They beheld both the Aryans, who saw in him demigods ha, dwelling in a misty space between humanity and divinity. The Christian doctrine of salvation requires us to have minimalism: we do not think half of Christ. It is not pro us fifty percent God and fifty percent man, but one hundred percent God and one m one hundred percent man. In the epigram of St., The Great Lion is “totus in suis, totus in nostrils,”  Wholly and with what is his own: Jesus Christ is for us a window to the kingdom of God, through which we see who it is God. “God and never saw anyone: once the only-begotten Son who he is in the arms of the Father, and he has told us about them “(John 1:18). Wholly and by what he owns us: Jesus Christ is the other Adam, showing us the true character of human personality. God himself is a perfect man. Where is God? Who am I? For both questions we Jesus Christ gives the answer

1. In prayer, it is not what we say that is interesting, but what God says
2. In prayer, the goal is not to change God to act according to our ideas and pleas but to change ourselves to act with God’s will and intentions.
3. It happens by Metanoiou – that is, the transformation of the heart – that is, the center of gravity of man and his innermost self.

Contemplative prayer, also called meditative prayer, inner prayer, or hear the prayer in the same way, is the tool; it is the tool that changes a person’s heart. Therefore, it is considered a gateway to the realization of Christianity. The prototype of contemplative prayer is an ancient prayer technique called Lectio Divina.
The sequence of Lectio Divina.
Reading – the starting point is the text of the Bible
Meditation. is his analysis and the best possible understanding. Meditation is an act of thinking and reasoning. It affects our opinions and opinions, but not our attitudes and our deepest convictions.
Meditation – is a deep experience and awareness of the known truth. It awakens the feelings that affect our inner hearts. Gradually – in proportion to the depth of the experience, it transforms our inner, being attitudes.
Invitation – is an act of the heart, which opens in the courage of love to the Bridegroom and invites Him to enter.
Contemplation is then searching in the face of the bridegroom and resting in his arms. Here we move from the mental plane to the spiritual plane, where we meet and experience God himself.
Action-change of life, inspired by the experience of Lectio.

What is my relationship to faith? 
Reconsider your personal relationship to Jesus’ resurrection and subsequently to your life.

Have you ever explained things to someone as you see them, and the person who asked you to do so is not listening? It can be seen that the ideas are far away. Can he understand things? Can he know them if he doesn’t want to?
The son drank several times. When he sobered up, he always asked his father for forgiveness and promised to leave the alcohol. He asked his father to pray for him. Not only did the father promise, but he also prayed a lot for the son to change his life. The evening came again in a state of tension. Father cut wood in the morning. The son, already sober, came to his father, “Father, can I help you?” The father agrees. On the other hand, when the son grabs the saw and wants to pull it to him, the father does not allow it, holding it in his hand. The son jerks the saw several times, but the father holds it firmly. Then his son will say to him, “Father, but how can I help you cut the wood if you don’t let the saw go?”

Who among us counts the prayers, holy masses, communions, confessions, shop windows, and alms that we have sacrificed for the church! Is our faith so strong as appropriate?
Regarding the reaction to Jesus’ words after his resurrection, the evangelist St. Luke remarked: “Then he opened their minds to understand the Scriptures” (Lk 24:45).

After the resurrection, Jesus makes direct contact with the apostles; he has a body they can touch, on which they can see wounds from nails and spears, and since they are still amazed, he says, “Do you have anything to eat? here?” They handed him a piece of baked fish. And he took and ate before them (Luke 24:41). In this way, he wants to strengthen the faith of the disciples. His body is authentic, but he has new qualities. It is a glorified body. The Lord Jesus’s resurrection was not a return to life on earth, as was the case with those he raised from the dead. They did not have a glorified body. A young man from Naim, a friend of Lazarus or a daughter of Jair, had to die again. In Jesus’ case, we see the transition from death to a new life, eternal life. In this is seen the work of the Holy Spirit. The Lord Jesus gives the disciples evidence of the goal of a person’s life that does not end in death. The prophets of the prophets, the words are written in Moses’s law, and the psalms’ words are fulfilled in Jesus (cf. Lk 24:44). We know that the testimony of two or three was the strongest argument among the Jews. Jesus thus points to a serious matter in our faith. His resurrection is a confirmation of the truth about his divinity that he was the real and true Son of God. By the resurrection, Jesus also opened the gate to a new life for us. Jesus introduces a condition that binds those who believe in him to be bound by the mission of “preaching repentance for the remission of sins” (Lk 24:48). And this activity is to manifest itself as Jesus himself defines: “You are witnesses of it” (Lk 24:48).
The liturgical texts of the whole Easter period up to the Feast of the Holy Spirit’s sending speak of the risen Christ’s meetings, especially with their disciples. There are unannounced and unusual meetings. During them, Jesus points out the meaning of what happened. He does this not only in words when he says “Peace be with you” (Lk 24:36); when he addresses them, “What frightens you and why your hearts take hold of such thoughts” (Lk 24:38), but also calls on the disciples, “Touch me and be persuaded” (Lk 24:39). These encounters have their gradation in the life of the apostles. At first, they are afraid, they are afraid, gradually they are convinced that Jesus is really among them because he ate baked fish. Finally, Peter speaks to the people: “You have denied the Saints and the Righteous and asked them to release the murderer. You killed the originator of life, but God raised him from the dead, and we are witnesses ”(Acts 3: 14-15).

Questions may arise: Why is it so important for the Risen One for disciples to be convinced that there is no spirit? Why does he express his bodily resurrection so concretely that he accepts food? The answer will be that we do not limit our faith to spiritual things, only to the historical Christ, and at the same time forget the meaning of his bodily resurrection.
After all, man’s basic duty is to look for the last goal of his life, and that is the risen Christ. It would be a fundamental mistake to stand superficially, irresponsibly, badly for its mission on earth.
Priest J. Cuda (in Biblioteka kaznodziejskej, no. 3-4 / 97, Poznaň, p. 141) talks about a mother who wrote a letter to her unbelieving children on Easter. The letter shows that he is happy to see them with their families for a short time. Children live far away and come to it only once a year. He continues: “I am waiting for this encounter with joy and pain. Although I hide it, I feel a great chasm between you and us, the parents, that separates us. I know you love us, you care about us, but our holiday reunion is not as alive as we brought you up: in the spirit of the Risen One. We go to church, and you stay home. Losing your faith hurts a lot. Can one lose faith as a girl loses her headscarf? You talk a lot about what you have to do. You say you care about the homeless in your job, those who are wronged. You are fighting the injustice and irrationality of others. Have you ever thought that there is Someone who can make the most of your sacrificial work? Sure, you see some sense in what you do, but how valuable is your activity to you? The hour of death will also give you. You know I was a nurse during the war. There was a tragedy in the field hospital where I worked. A certain mother sat by her only son’s bed day and night. He was wounded, and the situation was hopeless. The son was the meaning of her life. The day he died, his mother committed suicide. She was unbelieving. The meaning of her life died with her son. Did she have the right meaning of life? Doesn’t one have the duty to seek such a reasonable sense of existence, where death is not the “last word”?

The risen Jesus teaches us to accept theoretically and daily life that life does not end with death. We believe that the soul does not die. We believe that the time will come for our mortal body when it will rise to a new life. We believe that we are invited by Jesus himself to live in his Kingdom with the glorified body.
Funeral workers can prepare a dead body for burial for a reasonable fee in such a way that it appears to be alive. They do not save on different powders, colors, and fragrances. They want to make the bereaved a funeral farewell to the bereaved. They do not smell decomposing bodies. Not to see a dead white. When they pay, they also make a new haircut for the dead woman.
Christ was also dead. However, he did not need the service of women on Sunday at dawn. He rose from the dead. He kept on his body the signs of the torture made by human anger. Why maybe? We can assume that when we meet him as our Judge to look at his hands, hips, heads, we will see the greatness of his love and the greatness of our sin. “God is love” (1 Jn 4: 8). It is right that we use the Easter time not only for a personal meeting with the Eucharistic Christ in the church at Holy Mass, but also in everyday meetings with our loved ones, but also with unknown people, that we see the risen Christ in them not only in the soul but also in the body. It is up to us whether we will deceive ourselves and others and whether we will fight for our souls’ salvation for a new life in a glorified body with all the malice of the body, the world, and the devil.
We realize that the act of the resurrection of Christ is full of mysteries from the beginning. The resurrection of Christ is not just an ordinary return to this world. Those who were clinically dead and brought to life cannot be said to have risen from the dead because the new life that Jesus promised to each of us will no longer be subject to natural laws. There will be no second death, pain, farewell, fear, disease … Rising from the dead means reaching the second bank, which is the eternal God, infinite Love.
We thank the apostles today for making it so difficult for them to receive the risen Jesus. This gave us evidence, an example, a reinforcement that today we are reviving our faith in the resurrection of our bodies.

We know that God speaks to us not only in the church when reading from and interpreting the Scriptures, but whenever we can find time for God, most often during prayer, attending Holy Mass, approaching the sacraments, acts of Christian physical or spiritual mercy.
When cutting wood, his son understood that it is good for his father to pray for his conversion, but he must do his part in changing his life, abandoning the habit of intoxication. Let us not be surprised that even in our lives, it is up to us to show with our lives that we believe in our body’s resurrection to a new life.