predication.net

Sister Mária Faustyna Kowalska is today known all over the world as an apostle of God’s mercy. Theologians rank it among the prominent mystics of the Church.

She was born as the third of ten children in a poor and religious peasant family in the village of Glogowiec. At the Holy Baptism in the parish church in Swinice Warckich, it was named Helena. As a child, she fell in love with prayer, was hardworking, obedient, and sensitive to human misery. She attended school for less than three years: at the age of sixteen, she left her home to earn a living in the service in Aleksandrow and Łódži and help her parents.
She had felt the voice of the vocation in her soul since the seventh year of her life (2 years before joining the first Holy Communion), but her parents disagreed with her entry into the monastery. In this situation, Helen tried to drown out God’s call, but the vision of the suffering Christ and the words of remorse: “How long will I still suffer you and how long will you deceive me?”

(D 9) led her to try to find a place in a monastery. She knocked on many monastery gates but was not accepted anywhere. On August 1, 1925, she crossed the threshold of the closure in the monastery of the Congregation of the Sisters of the Mother of God’s Mercy in Warsaw on Žitná Street. In her Diary, she confessed: “I felt like I was entering paradise life. One thank-you prayer came from my heart. “(D 17)

However, after a few weeks, she experienced the great temptation to move to another congregation with more time to pray. Then the Lord Jesus showed her his troubles and troubled face and said, “You will cause me such pain if you come out of this order. I called you here and not somewhere else, here I have prepared many graces for you. “(D 19)

In the congregation, he was named s. Mária Faustína. She performed the novitiate in Kraków and there, in the presence of Bishop St. Rosponda, made the first and after five years eternal religious vows: purity, poverty, and obedience. She worked in several convent houses, the longest in Kraków, Plock, and Vilnius, where she performed a cook, gardener, and porter’s duties.

Outwardly, nothing betrayed her vibrant, mystical life. She zealously fulfilled her duties, faithfully observed all religious regulations, was focused, could be silent. Simultaneously, she was natural, full of peaceful joy and vivid, selfless love for the neighbor.

DAILY OF SISTER FAUSTINA

Throughout her life, she has consistently strived to become more and more fully united with God and to work selflessly with Jesus in the work of saving souls. “My Jesus,” she confessed in the Diary, “You know that since childhood I have longed to become a great saint, that is, I have longed to love You with such great love that no soul has ever loved You.” (D 1372)
The Diary reveals the depth of her spiritual life. A careful reading of these notes gives us a picture of the high degree of unity of her soul with God: God’s in-depth relationship with her soul, as well as her efforts and struggles on the path to Christian perfection. The Lord bestowed on her great graces: the gift of contemplation, in-depth knowledge of the mystery of God’s mercy, visions, revelations, hidden stigmas, the gift of prophecy and reading in human souls, and also the rare gift of mystical marriage. Thus, very gifted, she wrote: “Neither grace, nor revelation, nor zeal, nor any gift by which she was gifted (the soul) will make her perfect, only the inner union of my soul with God (…). My holiness and perfection stem from the close union of my will with God’s will. “(D 1107)

The strict way of life and the exhausting fasts she had imposed before joining the congregation weakened her body so much that she had to be sent to Skolimow near Warsaw in the postulate to restore her health. After the first year of the novitiate came the harrowing mystical experiences, the so-called night, and then the mental and moral suffering associated with carrying out the mission he received from Christ the Lord. S. Faustína sacrificed her life as a sacrifice for sinners, and for this reason, she also experienced various sufferings to save their souls through them. In the last years, her inner suffering increased, the so-called night of the spirit and body pain. Progressive tuberculosis has affected the lungs and digestive tract. She was twice for several months for treatment at the hospital in Pradnik in Krakow. Physically quite exhausted but fully mature in spirit, mystically united with God, she died in the reputation of holiness on October 5, 1938. She was barely 33 years old, of which she lived for 13 years. Her body was buried in a tomb in the monastery cemetery in Krakow – Lagiewniki, and during the information process in 1966, it was transferred to the chapel.

The Lord Jesus has entrusted a great mission to this simple, uneducated, but brave, godless, trusting nun: A message of mercy for the whole world: “I am sending you,” he said, “to all humanity with my mercy. to my merciful heart. (D 1588) You are the secretary of my mercy, I have chosen you to this office in this life and the next (D 1605), (…) to make known to the souls my great mercy which I have for them, and to encourage them to trust in the abyss of my mercy. “(D 1567)

 She didn’t do that question once a problem, but it is already a problem for our time. What about us? Can the word “God” say? What fact does it express, the show? Can this fact affect a person? If we wait
To get to the roots of this question, let’s try first o religious-philosophical analysis. We will discover the source of divine experiences and consider why the topic “God” determines human history. Although it can be heard everywhere today crying, “God is dead!” we see the question of God in ours Wednesday is all the more burning.
Where does the idea of ​​”God” come from, from what roots is it growing up? Why this seemingly useless and for our country as if, after all, a useless topic remains the most burning topic in history? Why does it appear in so many forms? According to external signs, we can say that they basically exist only three forms that circulate in various variations such as notes, polytheism, and atheism. History of humanity in relation he walks to God in these three ways. Even atheism, which seemingly ended God, is constantly returning to God’s question and deals with her passionately. If we want to follow the basic pre-common questions, we would have to present two divine experience roots to which many others relate, forms of experience. Their tension was expressed by van der Leeuw, a well-known Dutch religious phenomenology, paradoxically the sentence that God – the Son – is present in the history of religion before God – the Father. 
We should say more correctly that God the Savior, the Redeemer, is before God the Creator. But Even in this clarification, we must be careful that this formula cannot be understood in terms of a time sequence, for which there is no evidence. If we can follow the history
of religion, the theme of God always appears in both forms. The word “before” can only mean that for real religiosity, the Savior stands in front of the Creator for living existential interest. In this dual form in which humanity has seen its God is the dual basis of religious experience; we already are they talked about it. The first starting point is one’s own experience of an existence that transcends itself and brings us by someone, albeit in the most encrypted way to »completely to another. « This is again a very multi-layered process – complicated as human existence itself. Theologian Bonhoeffer said, “It is time to put an end to God who is for us only a substitute, a patch on the verge of our incompetence, and whom we invoke when we are at the ends. They did we would find God not only in need, in failure, but the middle of the fullness of earthly life. So it turns out that God. It is not a way out of an emergency that loses its function when our skills will improve.

In the history of human struggles o God is both ways, and both, it seems to me, are equally justified. Both human helplessness can bring us to God and the fullness of life. Whenever people have come to know fullness, wealth, beauty, the size of their being, they must have realized it for sure. As a human being, I am bound by this wealth to make sense and accept that sense. Also, inadequacy shows a person the way to something else. Man is alone the question, its invincibility, the boundaries on which the caliber in its own heart, and the desire for (probably in the sense of Nietzsche’s words that every joy longs after an eternity, and yet we experience it only in an instant) this limitation and desire for infinite and unlimited it never leaves a person, it makes him feel that it is not enough for himself, that he will reach himself only when he comes out of himself and focuses to something else, infinitely great.

In the first two lectures, we will deal with chemistry rather than theology. I consider it necessary and important. If we are to think about our lives’ meaning, it is useful to try to answer what it is, first actually, life. We will see that the answer is not so simple. Man is alive; a piece of concrete is not alive. The difference is clear because even a small child can distinguish living beings from inanimate things. Except when deeper, let’s think about the question, the differences between the living and the non-living will quickly blur us. Biologists are thinking about defining life several characteristics of life but recall that none of them can be considered separately from others. These are metabolism, heredity, hierarchical arrangement, and composition of so-called nuclear acids and proteins.

Metabolism is the conversion of substances and energies. We all know us alive systems take in some substances from their surroundings and get rid of some substances. We breathe oxygen and get rid of carbon dioxide. We eat and excrete. All living organisms do so do. A chemist would say that a living organism is a thermodynamically open system.
Another unique property of living organisms is reproduction. Life can make its copy.  So far, not even the most perfect computer can do this. Some machines can create other complex machines, but so far, no human invention can copy itself. Only a living creature can do this. Reproduction introduces us.

In the strict sense of the word, it is not a copy. If we omit the environment’s impact, it’s about copies that can speak only in the case of asexually reproducing their organisms. In sexual creatures, it would be better to speak of “individuals like themselves.” The child is neither a copy nor an average of the parents and their characteristics. Maybe it looks a bit like walking in a circle,  but mortality, though we cannot use it to define life, points to the need for heredity. So far, we do not know any organism that would live forever. For that, Inheritance is necessary – it’s about being able to move on give up your qualities.

Inheritance is what is considered in evolution. Imagine the perfect animal perfectly adapted to the environment in which it lives, with sharp teeth, penetrating eyes, and fast legs; it did not know how to pass on his qualities to his descendants, all his benefits they would perish along with his death and would be lost forever. Another important feature of living systems is their cellular organization. All living organisms known to us are made up of cells. After years spent in school desks, it no longer seems strange – but why, for example, would an elephant have to consist of many, many small chambers? We can generalize the whole principle and say that the living system is its own hierarchical organization.

We can imagine the hierarchy of all nature as follows: the strings are
they fold into quarks. Quarks are composed of elementary particles.
Elementary particles are composed of atoms. The atoms are composed of molecules. Amino acid molecules are made up of protein chains; nucleotide molecules are folded into nucleic acid strands, monosaccharide molecules are folded into starch, chitin, or cellulose chains; these long molecules, consisting of many small, we call polymers. The polymers are folded into so-called organelles in the cell. The organelle in the cell is a state in the state, a department with a certain autonomy level. Organelles are assembled into cells. The cells are they fold into tissues, such as muscle tissue. The tissues of the glass are placed in the organs. An example is a heart. The bodies are composed of organ systems, for example, the circulatory system, i.e., the heart, blood, and blood vessels. Different organ systems make up an individual. Individuals, deer or wolves, make up the population. Groups of different species of animals and plants together with rocks and minerals then form an ecosystem. Ecosystems form a planet.

Mortality is not a quality by which we can define life. What is alive is mortal. What is mortal is alive; this tautological definition tells us nothing at all. The last property of life on Earth is its chemical composition. All organisms known to us are composed of nucleic acids and proteins. Surprisingly, we do not know life on this planet that would not use it as a building and regulatory element of protein and as a logistical and a nucleic acid information medium. On other planets, it can; however, the situation may be different. And we would show the complexity of the definition of life; let’s do it a short trip to space. The closest candidate for the existence of life outside the earth is Jupiter’s moon Europe. Although at first glance it resembles our Moon, which has no visible signs of life and is furrowed with craters, Europe is covered in ice. Maybe down somewhere from this freezing shell, gravitational pressures created enough heat for water to exist here in liquid form.

That is already a very hope situation to discover something alive; in any case, the conditions for the life of our type in Europe are much more favorable than those who ruled four billion years ago here on Earth. Now imagine yourself just landing in Europe if an astronaut. You’re in luck, you came across some lucky coincidence down in the crater for running water, and in it, you have discovered a floating object. Is he alive or not? Maybe you would get something into the subject. First, they stabbed, and you would try to provoke a response. If the subject of the couples, it would be interesting. If he stayed calm, you wouldn’t be able to do anything – not even living trees from Earth would not move when touched. Maybe you would like them to try to cut the object to discover a possible cellular structure and try to estimate its chemical composition – here I have the advantages, fortunately: the whole visible universe consists of the same known elements of the Mendeleev system as we know from earthly home,
so some big surprise shouldn’t happen. But if you found that the object could reproduce, that would be very interesting, though not decisive.

Here we end our thought experiment and return home to Earth. Well, even here, our search is not without problems. The wonderful formations dull the exact cut between life and non-life we call viruses. Anyone who has ever had the flu knows what they can do. However, the data from May 2002 brings bad news to all those who support life in Europe: the ice sheet seems much thicker than expected. But we don’t know about viruses, whether they are alive or not. Strictly speaking, they are not; they do not fit into the diffusion requirements, which is the crucial reason: viruses have no metabolism. On its way through the air, the influenza virus, for example, behaves as unequivocally inanimate a thing in a tram. He takes nothing from the environment and returns nothing to it. He can’t reproduce in this state. It doesn’t even have irritability. It’s simply about just a piece of chemical that we can describe thanks to chemical formulas, namely with a more complex structure, such as water or ethanol, but which is more like the simplest cell. And yet, if the virus enters a suitable environment, for example, if the unsuspecting passenger inhales him, he suddenly begins to behave as if he were alive. It can chemically bond to a suitable cell, force its genetic information and, under favorable conditions, either survive or multiply successfully and eventually destroy the cell. So, we’re at the end of our definition. The virus can do such pieces that no other piece of inanimate matter can do but of known ones; For reasons we cannot say he is alive. Like Tolkien’s name, viruses are spheres, neither dead nor alive, moving in the earth one, at the interface between life and non-life.
.

Fishing third place meeting Jesus
Where do I get to meet Jesus? How are my meetings with Jesus going? Am I preparing for meetings with Jesus, and how much do I return to them after them? Jesus appears to the disciples at the Sea of ​​Tiberius: “He said, ‘Come and eat.’ And no one of the disciples did not dare ask him, “Who are you?” for they knew it was the Lord “(Jn 21:12).
At first, they did not recognize Jesus by his voice. Of course, Jesus is the same, but he lives like someone new and entered life in a new way. He appears to the apostle in a new light. Up to now, they saw him in his mortal body, sad, tired, crying; now they see the glorified body that is no longer subject to biological laws. This makes it difficult to recognize him. Sanctifying grace also helps us change our way of thinking and acting. Church us recommends things and events where we can only gain value for our growing spiritual life. The future priest should not forget the prayer, the visit to the chapel, the silent settling down, contact with the sacraments. Knowing God and meeting Him is often our duty, privilege, and goal. When we can feel that he is far away, that he is late, that he has forgotten. Let’s not forget that the sky is recharged, and only therapists seize it. Proposal for adoption: To spend a day giving thanks for the gift of the resurrection.

Saturday in the Easter octave Mk 16,9-15 Unbelief and hardness of heart In what and how is my unbelief and hardness of heart manifested? How I try to avoid infidelity and heart hardness? What is the danger of my unbelief and hardness of heart? Jesus rebuked the disciples: “He blamed unbelief and hardness of heart for not believing what they saw resurrected ”(Mk 16:14).
Jesus points out that unbelief and hardness of heart are serious things. It was about the credibility of it all that Christ preached, for which he sacrificed his life, and which he confirmed with his own resurrection. Does anything of Jesus’ teaching inspire us? Jesus asks us without reservation to accept the truths proclaimed by the Church, or assurances such as beatitudes, or principles such as class purity, restraint, concession, renunciation, forgiveness, and other signs belonging to Christ. We certainly do not dare to utter aloud our unbelief, but ours, an everyday attitude, can practically express such infidelity. It is time to accept the truths, principles that Jesus preached and establish ourselves in the faith and correctness. The calling of a priest requires both internal and external fidelity and openness of hearts to Christ. Proposal for adoption: Be more aware of the words: Your death, Lord, we proclaim, and your we confess the resurrection until you come in glory.

We have already said that the condition for any success is TO WANT ONE THING: “The first condition for greater than average success in any field, including the art of living, is to want one thing. … She is so devoted to her that all her energy flows in the direction of the chosen goal. ”(Erich Fromm, psychologist). “People can only focus on one thing at a time (or a few things at best) if they are to do it exceptionally well.” (Stephen Covey)
<Does this principle also exist in Christianity? >
THE BIBLE SAYS SURE:
“No one can serve two masters; for either he will hate the one and love the other, or he will cling to one and despise the other. ”(Mt 6:24)
“Let such a man not believe that he will receive anything from the Lord; – a man with a divided mind, unstable in all his actions. Ite cleanse your hearts, you who have a divided mind. ”(James 1: 7-8; 4: 8) “You will seek me and find me; if you seek me with all your heart, 14 I will be found by you, says the Lord (Jeremiah 29: 13-14). ”
“61 Another said,” Lord, I will follow you, but first, let me say goodbye to my family. ” 62 Jesus saith unto him, He that put his hand to the plow, and looked not back is not for the kingdom of God. (Luke 9: 61-62) “28 If any of you want to build a tower, will you not sit down first and recalculate the load, or do you have to finish it? 29 And when he shall lay his foundation, and shall not be able to finish it, he shall not mock all that see it: 30 31 For if a king goes on to fight with another king, will he not first sit down and consider himself, whether he can withstand ten thousand against him that goth against him with twenty thousand? 32 If not, he will send a message while he is still far away, asking for conditions of peace. 33 So neither of you, unless he renounces all that he has, can be my disciple. (Luke 14: 28-33)

“44 The kingdom of heaven is like unto a treasure hidden in the field; When a man finds it, he hides it, and out of joy he goes out of it, sells everything he has, and buys the field. 45 The kingdom of heaven is like unto a merchant looking for precious pearls. 46 When he finds a valuable pearl, he sells everything he has and buys it. (Matt. 13: 44-46)
<WHY? >
1) IT IS A GREAT GOAL
“Being like God” – is there a bigger and more ambitious goal? If smaller – and easier! – Goals require “full commitment,” the more the goal, the greatest of all: Become God! Jesus does not hide the difficulty of this goal in any way:
“13 Enter ye in at the strait gate: for a great gate and a great way of way lead the way to destruction, and many shall pass through. 14 How narrow is the gate and narrow way that leads to life, and few who find it! (Matt. 7: 13-14)
“24 Strive to enter in at the strait gate: for I say unto you, Many shall try to enter, and shall not be able to enter. And he will tell you, “I don’t know where you are from!” 26 Then you will begin to say, “We ate and drank with you, you taught in our streets.” 27 But he will say unto you, I know not whence ye are: depart from me, all ye that work iniquity. (Luke 13: 24-27)
“20 Therefore I say unto you, That except your righteousness shall be greater than the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. (Matthew 5:20)

Or the author of the letter to the Hebrews: “Let us throw away all the burdens and sin that grip us, and let us run persistently in the race before us, 2 with our eyes fixed on Jesus, the originator, and completer of the faith. Instead of the joy that came to him, he took on the cross, despised his disgrace, and sat at the right hand of the throne of God. 3 Think of him who endured such a contradiction of sinners so that you would not slacken and fall in spirit. 4 In the fight against sin, you have not yet resisted to blood. (Hebrew 12: 1-4) But that is far from the main thing! There is another, much more serious reason…:

Because Christ, God, is the true man, will truly die indeed, as human death on the cross. But because it is not just true man, but also true God because life is itself and the source of life, this death was not and could not and be complete at the end.
The crucifixion is victory, but on Good Friday, the victory is hidden; it appears only on Sunday morning. Christ, he rises from the dead and delivers us by his resurrection from anxiety and fear. The victory of the cross is confirmed: love stronger than hatred, life is stronger than death. God himself died and rose from the dead, death lost its power, and death is filled with God. Because Christ is risen from the dead, sulfur is no longer afraid of the darkness and forces of evil in space. I confess every year at the morning Easter service with words attributed to St. Johannes Chrysostomus: Let no one fear death for the death of the Savior, who set us free. Christ rose, and the demons fled. Christ rose, and the angels rejoice. Here, as in other things, the Orthodox is maximal. I repeat with St. Paul: “If Christ was not resurrected because our preaching is useless, and it is also useless our faith. ”(1 Corinthians 15:14). How could we remain Christians? Tans, if I believed that Christianity is based on deception? Just as Christ is insufficient to consider using only for the prophet or the teacher of righteousness, and not for embodied God, it is also not appropriate to explain the resurrection figuratively, how the “spirit” of Christ somehow persists him about students. He who is not the “true God of the true God, “he who has not overcome death by death and resurrection of the dead, cannot be our salvation and our hope. 

Orthodox Christians believe that it was a real resurrection from the dead, in the sense that Christ’s human body was reunited with the human soul and that the tomb remained empty. For our Orthodox, if we are dealing with Czech political dialogue, it is one of the most important relying on those who believe in the resurrection and those
who do not believe in them? “You are witnesses of this …” (Lk 24:48) 
He sent us all over the world and preached to all the creation of the message of resurrections. Father  Alexander Schliemann says: From the very beginning, Christianity has been a proclamation of joys, the only real joys on earth … Without proclamation, the summer of joy is Christianity inconceivable. This joy makes it possible the church has overcome the world, and this victory will be lost when he ceases to bear witness to this joy. From all, The accusation against Christians is the most terrible one Nietzsche said when he said Christians did not joy … “Behold, I bring you great joy” – so the gospel begins, and ends, “And they worshiped him, and they returned to Jerusalem with great joy … ” (Lk 2:10, 24,52) It is up to us to enjoy this great the joys were aware.
* * *
The older man always said: Proclaim Jesus among all a name with modesty and humble heart, confess to Him your weaknesses, and He will become your strength. From Tales of the Desert Fathers How easy it is to say with each exhalation: my Lord Jesus, have mercy on me. I bless you, mine Lord Jesus, help me. St. Makarios from Egypt They all sank into the dark gaping grave hopes, plans, habits, reflections, and – above all – meaning: meaning of life. Everything has lost its meaning, but new, the incomprehensible sense in me suddenly began again grow … And I think only who had this the experience of eternity at least once, who understood which way to go, at least once, who has seen the One, who walks in front of him, at least once – he knows he is
hard to turn away from this sieve: such a person does All the comfort seems fleeting, every company useless if it lacks a Single Companion in it carrying a cross. Mother and Mary of Paris e (written immediately after her child’s death) In our opinion, truth is not a system of thought. The truth is not created. The truth is. Christ is the truth. The truth is a person. Our understanding of the truth does not limit the truth. He crosses us; we will never reach her full understanding. The search for truth is the search for the person of Christ. The truth is the mystery of the person of Christ, and because it is personal, the secret is inextricably linked with the event: with event meeting. Secrets and meetings are the same. In the opinion of orthodoxy, the secret is an accurate and simple reality. It is Christ and the encounter with him. The Lord has become everything to you, and you must become everything.: Blessed be Your glory! How good that man can know Your divinity as good as they can celestial beings glorify Your humanity. The inhabitants of heaven are amazed to see how small you have become and earthlings seeing how you are elevated. St. Syrian Ephraim.

Unknown, yet well known.
2 Corinthians 6,9 God cannot be understood by reason. If he could be
understood, he would not be God. Evagrios of Pontus.
One day some brothers came to see Antonio’s father, and Father Josef was among them. The older man, who wanted to try them, was reminded of a certain text from Scripture, and he asked the youngest what he thought of him. He explained how best he could, but he told everyone: “You haven’t found the answer yet,” he asked his father, Joseph. He replied, “I don’t know.” said Father Antonio: “Indeed, Father Joseph is the well away because he said I don’t know. ” From Tales of the Desert Fathers As a friend talks to a friend, so does a man
with God and firmly attracted, confidently, facing the face of the One who abides in inaccessible light. St. Simeon New Theologian Distant, yet close to infinity
What or who is God?
He who embarks on a spiritual journey is still evolving, and Over time, he becomes aware of two contrasting facts: no, finally, it is distant and yet close. First, he experiences more and more that God is a mystery. Yippee completely different, holy, invisible, incomprehensible, completely about transcendent, of and in all words, mime of the possibility of understanding. “Just born a child,” writes the Roman Catholic writer l George Tyrrel, “knows as much about the world and his travels as he does about it – the wisest of us can know about the ways of God and about do rulers over heaven and earth, time and eternity. ” A Christian living in the Orthodox tradition will be completely concerned to agree. As the Greek fathers emphasized: “God, who can understand, he is not God. “For God, whom we would dare to understand to use through our mind comprehensively, there will be nothing more than an idol, a matter of our imagination. Such is God completely unlike the true and living God in the Bible and the Church. Man is created according to God about the image, no vice versa.
And then it is also important that this God is a mystery we are still uniquely open, fulfilling all thinking and always present in us, surrounding us with us and with us. It’s not present only in the atmosphere or about his strength, but personally. God, who is infinitely beyond our understanding, is with us reveals itself as a person. He calls each of us in the name of us we answer him. Between the transcendent God and us is the relationship of love, similar to each of us’s relationship to those I am the most expensive. I only know other people through our love for them and their love for us. That’s how it is with God. According to Nikolas from  Kabasily: God, our King, is more loving than any of our friends, more righteous than any ruler, more loving than father, more part of ourselves than our own limbs, and more indispensable to us than our own heart. So these are the two and a half of the human experience of the divine.

God is more distant and closer to us than anything another. And we paradoxically discover that these two poles do not exclude. On the contrary, the more we are attracted to one, the more clearly I realize the other at that moment. As we follow this path, we discover that God is always becoming more intimate and more distant, well-known, and still unknown – well known to a small child, incomprehensible to the most brilliant theologians. God dwells in inaccessible light, and the man stands in his presence with loving confidence and addresses him as a friend. God is both – the end of things and their beginning. He is open to our arms, who welcomes us at the end of the pilgrimage, and at the same time, a companion who walks led us at every step. As described by St. Nicholas Kabasila: “God is a shelter in which we rest at night, even the ultimate goal of our journey. ” God is a mystery, and yet a person: let’s look at these about the fact.

Jesus is recognizable
Have I ever had the experience of believing that Jesus made myself known to me? With what engagement did I survive the Easter holidays? What was most appealing to me inside?
The Emmaus disciples “told the disciples in the supper what had happened to them along the way, and how did they recognize him (the risen Jesus) by breaking the bread ”(Lk 24:35)? Jesus is happy to refrain from the disciples of Emmaus. He was close to them on the way, but he was still close to them did not recognize them. In the evening, when he breaks the bread, the disciples will know Jesus. Jesus also satisfies our desire for him. He is always with us. He is always close to us. It is always present. Only we are not always with him; we do not always stay with him. Thoughts we run away from Jesus when he wants to explain something to us, advise us, and encourage us. Ours runs away from the heart, and Jesus wants to fill it with peace, joy, happiness. Let’s learn to call: Stay with us, Jesus. Let’s keep Jesus with us, in ourselves. You often do imagine Jesus in your vicinity. In contemplation, let’s take the time to know him to hear, to experience his closeness, and as we read the gospel, imagine him. Jesus is waiting for that. We will also strengthen our relationship with him. Often whether we sit or on the road, let’s have an interview with Jesus. Imagination does not deny reality. In fact, Jesus is still real to us present. Proposal for adoption: More often during the day, let us remember the meeting with the Eucharist Christ.

Thursday in the Easter octave Lk 24: 35-48
The joy of a new encounter with Jesus.
Am I neglecting to meet Jesus? Why does Jesus want to meet me often? What will I do to experience encounters with Jesus more and deeper within myself? Jesus reappears to the disciples at the supper, and they say, “They could not come with great joy to believe and only marveled ”(Lk 24:41). Jesus shows the disciples the resurrected body of the hand and foot. Jew to touch him. He explains everything Moses, the prophets, say about his resurrection and his mission in general. And psalms. Finally, Jesus eats a piece of baked fish. Jesus also wants to awaken us if we have in our hearts doubts about His love, our occupation. But let us begin to do what Jesus wants from us. Where can we experience joy with Jesus? Let’s experience a deeper Holy Mass, the sacraments, let us talk more actively with Jesus.
Let us not deny Jesus a single encounter. Easter “hallelujah” must not sound just for our ears, and it is not enough to say it by mouth. Jesus wants our whole interior, but also our natural life. He wants to give us his peace, joy, all of himself. Proposal for adoption: Put more joy into your formation after Jesus

A stern statement from any comment further follows the creed: “and he was buried.” This states that Jesus did die, that he was fully involved in the human part of death. He passed the path of death, including the bitter and seemingly hopeless end in the grave. Jesus’ tomb was obviously known. And here it is naturally the question immediately arises: Did he stay in the grave? Or is there a grave left empty after his resurrection?
This question has been widely discussed in modern theology. Mostly it is finally found that the tomb is empty. It cannot be evidence favoring the resurrection. Even if it were empty, it could be explained in another way. It then deduces that question an empty grave is not essential and that this body can be left aside. And that often means so much that it is quite possible that the tomb was not empty, which at least avoids disputes with modern science possibilities of bodily resurrection. But behind it all, it only costs an incorrect question. Of course, the empty tomb itself cannot be proof favoring the resurrection. According to the evangelist John, Mary Magdalene found the tomb empty, and it came immediately to the knowledge that someone had to take the body of Jesus. Alone an empty tomb cannot prove that a resurrection has taken place. It is true. However, the question can be asked the opposite: Is the resurrection compatible with retaining the body in the grave?

Could Jesus rise from the dead if he was still lying in the grave? What would be that a resurrection? At present, several conceptions of the resurrection have been invented, for which the fate of the body is not relevant. In truth, however, the resurrection’s very content also melts away from them, and one must ask what kind of reality in this kind of Christianity at all. Be that as it may, Thomas Song, Ulrich Wilkens, and other authors are right to state that in Jerusalem at that time, it would be simply impossible to announce a resurrection if it were possible to point out that there is a dead body in the grave. Therefore, when placed correctly, the question must be said that although the empty grave as such certainly cannot be evidence of the resurrection, it remains a necessary condition for faith in the resurrection, which, however, concerns the body and through it the person within its integrity.

The motto of St. Paul is about the empty tomb explicitly does not say, but is quite obviously assumed. All of them the four gospels of him in their accounts of the resurrection they talk quite extensively. To understand the empty tomb from a theological point of view, I consider it important to read the passage from the Turkish discipline of St. Peter, where the apostle openly announces Jesus to the assembled crowd for the first time resurrection. He does not announce it in his own words, but quotes from 16: 9-11, where it says: “… My body rests in hope. For thou wilt not leave my soul in hell, and shalt not suffer that thy saint may see corruption. He will show me the way of life … “(cf. Acts 2: 26-28) Peter quotes the text of the psalm according to the Greek Bible. This is different from the Hebrew text, in which we read: “Thou shalt not give my soul to the grave; and thou shalt not allow thy saint to see the sepulcher. Shows the way of life for me. ”(Z 16,10-11) According to this wording, the psalmist prays in the certainty that in a situation of danger in which he apparently found himself, God would protect him and save him from death; therefore, he can be sure that he will not see the grave. The wording which Peter quotes is different: the point here is that the prayer will not remain in the underworld and see no violation. Peter assumes that this psalm originally prayed to David, and therefore states that David also had this hope she did not fulfill: “He died, they buried him, and his grave is with us until now. “(Acts 2:29), A grave with the body of the deceased it is proof that no resurrection has taken place.

The psalms are nevertheless true: for they are true of David. Yes, Jesus turned out to be the true David even in that the words of the promise were fulfilled on him: “You will not allow that thy saint may see corruption. ” About whether this speech comes from Peter or who else he could have compiled it and when and where exactly it was created, we don’t have to discuss at this point. In any case, it goes about the old type of proclamation of the resurrection and high authority. This wording in the early Church also indicates that it was attributed to St. Peter himself and was considered the initial announcement of the resurrection.

When in Jerusalem’s original creed, we are preserved by St. Paul, who says that Jesus rose according to I certainly write this as a key biblical testimony for the original text in the mind of Psalm 16. It is clearly said here that Christ, the definitive David, will not see corruption – and that so, he really had to rise from the dead. “Do not see the violation” – this is nothing more than the definition of the resurrection. Until the decay meant definitive confirmation of death. Death triumphs in the decay of the body, which it disintegrated into basic elements – man thus dispersed and returned to the universe. The deceased man no longer exists as a human being – at most, he remains as a shadow in the underworld. From this point of view, it was of fundamental importance for the early church that the body of Jesus did not decompose. Only then was it true that he did not remain in the grip of death and that life in it really prevailed over death? What Early church read from the word Z 16:10 according to the Septuagint also determined the thinking of the whole period patristic. The resurrection essentially involves the fact that Jesus’ body was not subject to corruption. In this sense, the tomb is empty as part of the announcement of resurrection by a fact which, in the strict sense of the word, corresponds to Scripture. Theological speculation, according to which it is possible to merge Jesus’ resurrection and decay in his bodies, is inherent in modern thought. Still, they are in clear contradiction with biblical opinion. In this regard, it is confirmed that the declaration of resurrection would not be possible if the body of Jesus remained to lie in the tomb.