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We are all invited by God (Matthew 21.1-14)
Responsibly behave to God’s invitation to his salvation feast or wedding evoke in us a joyous idea. That’s when we meet the nearest and dearest; the table is richly met, pleasant mood, and especially the joy of seeing happy ones who are going to feast. Jesus, in a parable of “the king who arranged the wedding to his son” (Matthew. 22.2), points to our salvation in the Kingdom of God. Most of us are indeed afraid of death. We don’t want to die. That’s because we didn’t understand that at the end of our lives, it would not just be the court, but those who fulfilled the will of God on earth, waiting for a feast. Those who build a paradise on earth lie. An ex understanding of the parable may make Jesus want to fill people with fear to accept it. The truth needs to be understood. The King in the Gospel is God the Father. He prepared the wedding to the Son, Jesus, who is to be King of all invitees. God, who since eternity wants all men to participate in his joys in the Kingdom of God, has not forgotten anything. In words – I have already prepared – we can hear what St. Paul writes: “Neither the eye has seen, nor has the ear heard, nor has it entered the human heart, which God has prepared for those who love him” (1 Cor 2:9). It’s not the original idea of St. Peter’s. Paul, but it is probably a combination of the words of the prophets Isaiah (64,3) and Jeremiah (3.16), who already write in the Old Testament about the reward that God is preparing to the faithful. The first group to be addressed by the King’s servants is the chosen Jewish people on a historical scale. This nation was chosen by God first, and they should have been participating in his Kingdom of God. They refused their invitation to God. They prefer different possible things, field or trade. And when we know from the Old Testament that not only did they not listen to the prophets, but they were even imprisoned and killed, the King— God punishes the nation. Jesus elsewhere predicted the terrible punishment of Jerusalem. And in the 70s, Roman troops, led by Vespasian and Titus, destroyed the city, and the Jews did not have a state until 1948. God, despite their infidelity, will keep the word he gave to his great-father Abraham. God still loves his nation today because his Son was a Jew, after all. When the Jewish people declined the invitation, God does not call off the wedding but extends the invitation to all the world’s nations. The parable concerns not only the chosen nation as a whole but also individuals. In words: “… all you will find, call the wedding…” (Matthew. 22.9), is seen as missionary command by the Apostolate: “Go and teach all nations…” (Mt 28.19). The whole world has learned about Christ. The parable confirms God’s general will to save the world and all humanity in it. Life on earth is really not a man’s goal, but a preparation for eternity. God rightly already punishes individuals and nations on earth for their sins. Still, he does not commit them to accept his invitation to marry in order to participate in eternal life in his Kingdom. God respects the freedom of man.” The wedding hall was filled with guests” (Matthew 22.10). It was gathered by good and bad. What is the norm that someone is good, and another is bad? Indifference. An indifferent man is not against God or the Church, but in his freedom, he has no time for God, he has his plans. It’s the most numerous group. Superficiality. This group is represented by a man from a parable who comes to the banquet without a wedding robe. He accepted the invitation, but the inside is empty. Festive Christians, or those who are satisfied only with baptism, and do not carry out their duties and the rights of a Christian. They are dry sprigs on the vine of Christ. Resistance. Those who, by their principle, do not respect God. God is their enemy. Love. A faithful man realizes his weaknesses, but nevertheless accepts and fulfills the will of God. The coming of the King among the wedding guests is an expression for God’s second coming into the world, but also an expression for the personal judgment of every man. The difference is that every person accepts his personal reward or punishment at the hour of his death, and at the end of the world, all the mission of the people on earth will be completed. That God is a righteous Judge, to see in the parable that a man who came without a wedding robe, that is, even when he was invited to the wedding, died, but as a free man did not accept God as his Lord, at the moment of meeting God the Judge was not a friend of God, was not in a state of grace, did not have a wedding dress that would allow him to enter and attend the banquet. He is, therefore, rightly and fairly denounced. The expression: “He l” (Matthew. 22.12) clearly states that the calculation, speculating, postponement with correction after sin, indifference to the duties of the man himself is excluded from friendship with God. He won’t be able to make excuses, apologize at that moment; he won’t be able to fix things, events… The image of tying legs and hands speaks of human helplessness. He’s not going to take anything off the ground; he’s not going to get anything that’s not worth it to God. Throwing it into the dark is a picture not of extinction, of the end of life, but punishment. Darkness is the opposite of light, which is life. Every person knows that life in the dark is a state of pain. And how does the pain manifest itself? Crying and teeth grinding is a state of despair. In this scenario, the status will not have an end. There will be no more way to change anything. They won’t be eager to change anymore. Their resentfulness, hatred of God, and self will be their punishment. Pain without end. The parable of the royal wedding invites us to live as Jesus teaches, literally and to the fullest. If not, we’ll start believing the way we live which means we’ll stop believing. We will become enemies of God because he is the enemy of sinful life. If we look more at the field or look more behind a shop, we are similar to those the Lord has destroyed and their work destroyed. Even today, the world seduces us. He calls that we leave the Gospel, that we do not dye according to the Lord Jesus’s teachings. However, who does not live according to Christ does not accept the invitation to the wedding of the King because he has turned ephemeral into eternal. Only the right man can sit in the wedding hall, who will fulfill the will of the one who called him. Believing and living according to faith is challenging, but possible, and every person is called upon to do so by Christ himself. Christ’s death on the cross is the reconciliation of each of us with the Father and at the same time the challenge of living with Christ. Believing in God, and not to drink in his words, is a warning to us. He’s a man without a wedding robe. King Henry VIII of England left his wife and lived in an illicit affair with Anna Boleyn. Once they stood by the window and watched the starry sky, then Anna said, “How beautiful the sky is! The nicer the sky will be there behind the stars!” Her words penetrated deeply like a sword into the heart of the King. He thought and came up with the terms of St. Paul: “Make no er change: not even the fornication,… or adulterers… shall not be heirs to the Kingdom of God” (1 Cor 6,9). Moved to the depths of his soul, he took his bridesmaid’s hand and, turning her away from the window, said, “Come on, Anna, it’s not for us!” We realize that God has invited us all. Each person responds to the invitation himself with his life. Although God wants us all there, not everyone will get there. So, it is necessary to live in friendship with God, always to wear a wedding dress, that is, to be at the mercy of the sanctifying. At today’s Eucharistic banquet, let us look to be at the heart of God. Let us take strength, perseverance on the way of life to God. Let us pray for the hour of our death that we may be in the wedding robes of God’s grace.

“So wherever there is a real love for man, it is in the same act also loved by God as the one who transcends the horizon in which man moves and by which he is carried. True love of neighbor is always the love of God, although it is initially only unconscious and not yet defined.
I believe that the least expected quality of man, the ability to love, was put into us by God and that our desire for love is an unspoken desire
after God. He who loves knows God, 9 St. John writes matter-of-factly. Truths of faith as well as the realities of love, we should only utter very much Carefully and with awe, be aware of the seriousness of these words. We are brought up not to express our feelings. Who he is not careful, he makes himself available to his critics, and there is nothing more comfortable than a mockery at the right time. That is why we are so successful in parodies, and that is why we avoid serious topics. Even theologians don’t go too far on this thin ice. When they talk about love, they all first state an emotional issue they call love. Furthermore, it is only a matter of love that comes from the will. This is called true love. The definition of the difference between love and infatuation is perhaps not missing in any psychological lecture on relationships or in any instruction for the couple.

Greek has the word love now four terms: eros, storge, philia, and agape. However, the importance of these four concepts have shifted depending on the time and place where used.
Eros is love in the middle of which I am alone. I love it because I like it brings something because there’s something I like about the other person, a character, or property, and although there is an articulated love for someone, it goes finally for my interest. The basic idea of ​​erosion is to me it was good: I love you because you make me happy because you are attractive. There is also a desire to own. The desire to be loved by the river means striving to be beautiful. When the reasons for attractiveness – youth or property – will pass away, and eros will pass away. Eros refers to the body rather than the soul and is always filled with emotions.
Storge is a term used more for the situation in the family, for the parent-child relationship. It’s the relationship of a mother who gets up several times a night to reassure her baby. It is about all parents from the realm of humans, animals, or birds who take care of their young. Only the worst of the people is missing the storge.
Filia is usually described by the word friendship and refers more to the spirit if the body. Filia gives, but simultaneously, expects an answer. I’m giving something, and I get something. In the word of the branch, there are common interests, enriching discussions, exchanges of ideas. If eros were expressed in terms face to face, then the unit is side by side. For example, a file is a relationship between David and Jonathan in the Old Testament.
After all, agape is utterly selfless love. It is a decision of the will, which does not care if the loved one is attractive. In dictionaries is defined as a selfless concern benefiting another. With this love, God loves us in Scripture: regardless of our answer, whether we are good or bad. The focus is on agape the one we love, not me. Agapé has nothing to do with feelings: he expresses himself by action. Agape is not about what I feel, but how to make. While the first three loves are in some way innate to us, agape we have to learn. However, the terms agape and filia appear in the New Testament likely to overlap partially. “

Evangelist St. Luke recorded the words of Jesus for us: “Ask, and you will receive! Search, and you will find! Knock and open for you! For everyone that asked received, and he that seekers’ finder, and he that knocked it open unto him” (Luke 11: 9-10). Of his disciples: “Lord, teach us to pray” (Luke 11: 1). Thanks to this unknown disciple, the world receives instructions for the most beautiful prayer of the Father, a conversation with God. The words of St. James the Apostle: “You have nothing, for you, do not ask. You ask, and you do not receive because you ask badly, you want to use it for your zeal “(James 4: 3-4).
The prayer must be true. It is to be penetrated by hope because we turn to God. God is not traded in worship. God is not a slot machine that puts what we want on a fair coin. Prayer is not a cross on his neck or a medallion in a pocket, which we would understand is enough as a ticket to heaven. True prayer is not calculating prayer. God is memorable. God is raising us. We can quickly forget about the commitments from the sacrament of reconciliation, pilgrimage, ceremonial events. God cannot be deceived. God cannot be imagined as a sclerotic older man. Knowing God only when it suits me is an insult, not a sign of friendship. God wants to give us great things, but He also demands from us reasonably great deeds. Do not fathers and mothers do this when they raise their children? And don’t parents love their child then? Jesus’ words apply: “If ye then, being evil, know how to give good gifts unto your children: how much more shall the heavenly Father give the Holy Spirit to them that ask him” (Luke 11:13). Into the hands of him who asks. It is good when we realize this in prayer. We must not forget to pray with faith, with a pure heart, in a state without sin.
The priest mentions one family in his parish. When he came to the parish, he was going through an internal crisis. It was hard for him to leave the previous one. In the new one, every night, he saw St. Mass of certain spouses who took turns. One evening a wife came, the next evening a husband. He saw in them that they were in trouble, but they did not complain in a word. On the contrary, at each meeting, he felt peace and special joy. After half a year, he was invited to visit. The priest says, “I will never forget that evening! They showed me their only child. She was lying in the crib. Her head was as big as an adult’s man, and her tank top was like a year-old child. At that time, I not only understood their situation, but my crisis was lost. ”
Prayer, prayer, prayer. That is not a phrase. It’s a cure. Hope. Knowledge of God’s love. Prayer is undoubtedly one of the most needed forces in history. Prayer does not change the world, but it changes people, and people change the world. Prayer is like a golden ladder reaching into the sky, after which one goes out to God.

 Imagine such a world. Everyone joyfully develops their skills and talents and strives to be better and better.

Everyone has a profound meaning in life, which fills him, to which he is faithful and devoted, and from which he draws a sense of his greatness and the importance and meaning of his life. All people live in a deep friendship with each other; they share each other with what they have, and thus their joy and happiness increase even more. Science, technology, civilization are advancing thanks to selfless cooperation.

Everyone strives to do their best. They all experience the pleasant excitement of creating something great and spectacular together: no crime, no wars, no misery. Everything is excellent, great, fantastic.
Even catastrophes, diseases, pain, and suffering, carry the seal of joy because people help and cooperate, and thus our greatness and perfection grow. And it all heals and strengthens us. Let’s ask ourselves, why don’t we live like that then? Before answering this question, I will ask another question.

What do God and the dog have in common, and how does man differ from them. Both are perfect, in the sense that they are precisely what they should be, and they lack nothing. We know about God’s perfection; I will not talk about it now. The same is true for dogs and animals. The dog does not need to go to school, learn. He does not want to be someone else, such as a human being. He has no inferiority complex; he is a dog, nor is he depressed. He is happy with himself. Man, as the only one in the whole universe, is imperfect and unfinished in himself. We are the only ones not satisfied with what we are. We are the only ones who feel the lack, the emptiness, and the desire to escape this. We can somehow suppress this desire in ourselves by fleeing to entertainment, to alcohol, to drugs. As soon as someone gives us hope to fill this emptiness, we are ready to do anything. Man is not a noble savage; he is a noble savage. He is irrational, poor, weak, unable to assess anything relating (to) his interests objectively, and that is all there is to it. And that is precisely the problem. It is imperfect, the unfulfilledness of man. That is the reason why man cannot live as he should.

Prayer brings us back from scattered thoughts to attend to God. It gives our heart a direction to rediscover. Fathers advise repetition of short prayers, rather than long prayers, at which we ignore the goal: “Do not make any long speeches when you speak to God in vain; the search for studies and useless words did not distract you, which should be drawn only to this great and divine object. A single word from the customs officer called for God’s mercy. The only one a story full of faith saved the thief. Long speeches usually fulfill he that prays doth vain images, and confuses his attention; few words can pick her up. When you feel pleased and moved by a word that you will
to say in your prayers, stop by him and do not go on, for it is a sure sign that our guardian angel is praying with us “(John Klimek, Ladder, 28th degree).
Prayer keeps us aware of everything all the way is a gift. One psalm says, “Let the poor and needy praise your name no “(Ps 73.21, cit. Kassián, Coll., X, ll). This mood is suitable for God-seekers:
“What poverty can be greater and holier than the poverty of one he has no means in himself, who knows that he has no strength, and therefore expects from the generosity of someone else every day what he needs for life? Who understands that his life and his livelihood depend on everyone a moment in the goodness of the God who sustains him, he promises to be a poor, poor Lord, to whom he sincerely calls day by day: ‘God, I am only a beggar and a poor man, God, help me'” (Kassian, Coll., X, ll).
In addition to the short prayer formulas given in the Psalms, which we can send to God at all times, he suggests the Holy Scriptures give us four forms of prayer, and above all, first-class Lord’s prayer

Four forms of prayer.
St. Paul gave us four levels of prayer:
First of all, I urge that petitions, prayers, requests,  and thanksgiving” be offered to God for all people (1 Tim 2,1). But these four forms of prayer can be mixed.

“The first form of prayer seems to apply to beginners, who are still hurting their vices and who therefore feel remorse.
The second form is peculiar to those who have already advanced and cultivated virtues, and they lift their souls.

The third form is for those who are their deeds fulfill their perfect desires and are moved in their love, to plead for others whose weakness they know.

The fourth form applies to those who no longer burn embarrassing remorse. In his purified Spirit, they calmly remember the wonders and mercy of the Lord generously manifested in the past, granted in the present, and prepared for the future. In their burning heart, they have carried away to a fiery prayer, which the human word cannot pronounce “(Kassián, Coll IX, 15).
Let’s stop at each of these forms of prayer:
– The request first asks for forgiveness and purification of the heart. It is “The cry (…) of a sinner affected by cruelty” (ibid.), Low, as the Psalms remind us to court. “A soul still imbued with fear and the horror of trial and punishment is immediately full of remorse “(ibid.). This is the first time of prayer, the time of purification of the soul.” For according to the words of the Lord love because she knows that she has been forgiven more “(ibid.)
–Prayer expands to the existential dimension. Urgently he asks God for perseverance in spiritual progress, for the grace to continue on the path with the same zeal.
-As a conversation, a person “centrifuges” opens himself to others. He transmits to prayer the path he has taken in the depths of his heart. Prayer is thus, slowly becoming a missionary. Under the pressure of love, which grows in the heart, expands to the world dimension (1 Tim. 2.1-2) is open to all humanity.

Thanksgiving is finally a contemplation of God’s great blessings and a desire for the promised good. The mystery of salvation then occupies all thinking. The Spirit is wholly absorbed in God’s goodness: HELP ON THE ROAD: PRAYER
“When the Spirit remembers the graces God has given in the past when he observes the ones, he receives when he sees the greatness in advance and the multitude of classes which God has prepared for those who love him, warmly thanks the Lord. Sometimes he prays even more fervently. Then our Spirit penetrating the pure sight of the reward that the saints receive. In a future life, he will burst with immense joy in the unspeakable thanksgiving “(Kassián, Coll., IX, 14).

 In the beginning, being someone is a Christian is an encounter with a Person who offers life a whole new horizon. The essence of Christianity is concrete, especially the personal relationship between man and God How does a relationship with God develop? Development of the relationship with God.
1st stage Antisocial-chaotic. We were born into this stage. It indicates that the only engine of our action is our will. This phase is chaotic because it lacks standards of conduct. At this stage, one cannot say this is right; this is wrong. This phase is also antisocial, as it makes it impossible to form a community with other people. It is estimated that about 20 percent will not reach adulthood from this stage.

2rd stage Formal- Institutional. The fundamental need of a person is the need to feel safe and belong to someone. For people in this phase of development, external affiliation to an institution or organization and adherence to external rules are essential. For many people, this certainty is the church or some other organization. The child enters this phase at the earliest in the third year of life. Then they begin to accept the ideals and ideas of their parents slowly. At 5-7 years of age, a relatively clear idea of ​​what is right and what is wrong can be found in the child, and at about 7-10 years of age, they take over the religion-faith of theirs.

 3rd stage skeptical-individual. He appears with the onset of puberty around 12-14 years of age. It is related to the development of a young person’s mental abilities and personality development. Skeptical – a young man quite rightly doubts the values ​​he has professed so far. His religion consisted only of his external affiliation with an organization. Maintaining the external rules, the individualist-young person is not satisfied with belonging somewhere only externally, formally. He is looking for a place where his relationship could be personal. He does not give much advice, but he is looking for his goal. This period is a period of searching for real values, something that is appropriately authentic, deep.

4th stage of mystical and social. If a young person is lucky in this third stage, he will discover the real spiritual reality. The formal and legal relationship with God changes into a personal and deep connection with the living God. The young man finds the church not as an institution, but as a family, a community, a place of deep and enriching relationships. Man is capable of deep love.

There are people around us who are not talked about and talked about, yet it would be tough to imagine life without them. Let’s remember what they do for us. Silence, modestly, with a smile, a kind word, and thus for years … Jesus says to the scholar of the law: “Go and do likewise” (Luke 10:37). These words are the last that the Lord Jesus said at the end of the parable about “Merciful Samaritan.” Jesus not only speaks of love for God and neighbor, and not only teaches that love, but his life, every word, and deed, is a testimony to that love, and today we know why Jesus died.

We are to see Jesus in the Good Samaritan. We could put it in ten points:

1) The Samaritan comes to the wounded. Jesus is coming into the world.
2) The Samaritan looks at the wounded. Jesus took the nature of man.
3) The Samaritan is excited by the condition of a man who has fallen into the hands of bandits. Jesus knows the consequences of sin committed by grandparents and committed by us.
4) The Samaritan comes even closer to man. Jesus acts as a teacher to remind people of what God has already announced through the prophets and to explain to them the new things necessary for salvation.
5) The Samaritan heals the wounds of a wounded person. Jesus acts as a physician, not only of the body but also of the soul.
6) The Samaritan laid the man on his cattle. Jesus takes a lost sheep on his shoulders, every sinner.
7) A Samaritan led a man into an inn. Jesus promises his kingdom to every man who perseveres.
8) The Samaritan cared for the man. Jesus promised the Holy Spirit to each of us, who will remind us of everything and teach everything that he taught us.
9) The Samaritan took out two Denali and gave them to the innkeeper. Jesus paid a debt for the Father for us.
10) The Samaritan promises to the innkeeper, if you spend more, I will pay you when I return. Jesus promises to reward every good deed, word and thought at the hour of our death.

These words say that this is not a matter of moments, but the parable speaks of our eternity, which has already begun and which we decide for ourselves by our approach to our neighbor and ourselves. The problem: “Who is my neighbor” Jesus explains clearly and intelligibly when he points to the priest and the Levite, who cut down, disobey the command, and do not serve the person who needs help. We cannot choose a neighbor, instead, they choose us when they need something, and we can help them, and robbers can indeed attack the Samaritan who is staying, just like the man, but Jesus is also clearly taught about it.

We thank Jesus for his love, which we see in the parable of the “Good Samaritan.” Jesus had a heart pierced out of love for us. He died but rose from the dead. Even today, it is a remembrance to be inspired by his love, to love God above all and our neighbor as ourselves. Our neighbors need love. What would help us to memorize the whole Scripture and not serve our neighbors …..

Atheism is gaining ground, and its mass spread to all impresses. It is no longer the privilege of an enlightened minority, but it expresses its
common standard of society’s strata. A whole civilization consciously built on God’s rejection, more specifically, to deny any dependence on extraterrestrial reality. Science does not need the hypothesis of God. And on the other hand, theoretically, either God is not omnipotent because He does not remove evil, or if He does not want to remove it, He is not loving.
Atheism, thus built on denial, has none own metaphysical content, no constructive philosophy. Rarely, it is usually announced explicitly; its predominant, democratically widespread form is formless practical atheism. The philosophical denial came only in the second round to justify the attitude of e and provided an alibi. His reasons are never and cannot be genuinely rational because they would not survive; they are empirical, essentially practical, and pragmatic. This fact explains that the problem ceased to interest a person; more he cares about politics or economics, and religious faith no longer matters to him does not say. This attitude is reinforced by the often justified distrust of philosophers who, with their skepticism, and betray their social function.
St. Paul knew well what he was doing when he concentrated his sermon on what immediately provoked a violent reaction of the reasoning reason. For human thought, the incarnation will always be folly and outrage. This thinking by its historical critique Vladimir Soloviev – Epochs of spiritual life demythologizes, distinguishes between the historical layman and Christ dogmatic faith statements. The archaic state of knowledge of the past arouses every scientist’s distrust today and makes him less willing to consider the alleged “revelation.” There is no certainty whether On an event happened, and the truth, hidden in the centuries, is for contemporary actualism, either way, she is unacceptable. It is a need to distinguish verifiable facts and texts that are clearly based on myth. It is inconceivable, even insulting, that God enters time and entrusts its truth to a handful of suspicious disciples and the fragile transmission of several texts written twenty centuries ago. Jesus’ life then appears as an anecdotal event without any guarantee of objectivity. How can it be, historians hardly the captured fact will hit the heart of a man from the streets of the 20th century? How can an event fixed in time and space claim eternal value, the authority of God, and the broad reach for salvation
every person? To the critical mind, this is monstrous disproportionate,  even unbearable. Man Jesus could in Pales quite well and exist well. Nor does it seem unacceptable so the deification of man Jesus by his disciples, rather than the humanization God. Moral ideal, a philosophical concept, maybe extremely, eventually get the title of the divine. Still, the philosopher rejects the dialogue between
man and God-man, rejects God, who speaks as a man, a God who has a human face. So it disintegrates into dust the apostolic authority of the witnesses and with it the authority of Scripture. Due to the lack of listeners, it is more than ever a voice that screams.
A person who claims to be God is unacceptable to the Jews, a God who is becoming a man is an outrage to the Greeks. The Old Testament knows God, but does not see the idea of ​​God and; Greek mysteries and knew a giant from a suffering god, but he did not know a God. The New Testament reveals both. Atheism is explained by the simple fact that God does not impose on anyone and that his existence is not immediately evident to all. In my mind, religious faith is reduced. Vladimir Soloviev – The Epoch of Spiritual Life for exploitation, theft, or compensation. But go beyond this too easy demagoguery, and criticism will come across as real difficulty. It is not indifferent; it is our consideration not interested. The most surprising is the existence of a conscious atheist – him, even her possibility. Varnish, is it possible to be an atheist?
The word atheism with its private “a” denies “theism,” denies God. So the real problem is to show how it is actually possible to do, and clarify what is rejected, varnish atheism before he denies it. Does he scientifically define the “God complex”? The whole question. But at most, it is a negation of a certain school theology, an anthropomorphic and human idea of ​​God. It does not transcend the mortal realm in any way and does not affect God and himself. On the contrary, philosophically speaking, it is not possible to deny one thing without affirming another. When God is rejected, what proves places about him? If it is a protoplasm, then it must be admitted that this is a more problematic hypothesis than a simple and straightforward idea.
About God, the Creator.

To deny and not to know are two very different processes of reason.
The agnostic says nothing, a particular nothing about me. On the contrary, it can be denied to only proven errors or obvious impossibility. Atheism, he assumes that God is obviously impossible. But science teaches us the greatest caution in hypothetical courts and especially in considering what is impossible. The line between possible and impossible is continuously moving, so it is not known precisely where to place it. And what if the science of tomorrow proved that atheism is impossible deception, unsustainable ignorance, the survival of the scientist darker than the alleged “darkness” of the Middle Ages? Such a sharp turn of the intellect will certainly not be a matter of those days. But the apparent non-existence of a sufficiently consistent and constructive atheistic philosophy forces academic atheism in its Part one – Meetings in the last forms, to s situate over the problem of God. Right at the beginning of the reflection, not at the end, he puts a cheap, simplified, and uncritical postulate that the existence of God and is no longer a philosophical problem. 2 There is no such simplistic atheism, seizing the masses the brain of philosophers and does not require any intellectual activity. He unobtrusively identifies with the historical situation and builds as a consequence of political and economic conditions. Take it for and appropriates all efforts against hunger, war, injustice. This makes it all the easier for the official religion, compromised by a connection to an apparent order, to share its fate and is swept about out of the way. After all, God is not denied by himself. “She doesn’t “For priests and sparrows,” Heine said; they are passionately denied just God’s presence in the world, God’s rooting in the human.
This negation is facilitated by God himself, for it manifests itself, but does not prove. Empirically speaking, it is evident that one can find a person and even feel a burning love for him without would need gods, so at least at a glance, the more a person is a person, the less religious he is and the more he can to feel the only architect of his destiny and the master of history. In extreme cases, atheism no longer appears as a random side effect of human destiny but becomes a fundamental pillar for Marxist doctrine.

Today’s celebration is an opportunity for us to thank us for the gifts of nature. It leads us to reflect on our relationship with the nature that surrounds us. Compared to the people living in the city, we are lucky to be physically closer to nature. We can immediately perceive the cycle of alternation of individual seasons. It is connected with the work process that we perform in respective seasons in our gardens and in the fields. From spring to autumn, we are united with the life that determined the lives of tens of generations of our ancestors. And yet we modern people are already looking at this from a distance. Most of you work in the city; other rhythms determine our lives. For many years now, many have not counted from spring to autumn – to the feast of all saints, as farmers once did, but rather from one summer, from one holiday to another. For many, the year overlaps with the school year, in which we are still at the beginning of a new cycle. Nevertheless, today we want to thank you for the gifts of nature, for the harvest of the past year, and learn to understand these gifts spiritually.

The fifth book of Moses-Deuteronomy, from which we have read today, is a rational look beyond the beginning of the chosen nation’s history. It is an effort to understand the meaning of individual events in this history. The Israelites pondered the point of strenuously seeking the one God who spoke to them by his covenant, a law that had to be diligently observed. God did deliver them from slavery in Egypt. But the path to freedom led from modesty pots in Egypt to modesty, even to a lack of desert. And yet even in the desert, they did not lack what they needed for their immediate survival. Even in the wilderness, God took care of them, not letting them perish by hunger or thirst. Wandering with God eventually led them to a land that God had once promised their ancestors for inheritance. Although it was fertile and beautiful land, God led them not to seek their final home here either. That well-being and comfort are not the objectives either. Instead, the country will not play a decisive role in the life of the chosen nation. Their values ​​will be rooted even deeper; they will not be bound by place. God wants to lead them even further. To get there, they must not become stuck in material satisfaction or external prosperity.

Awareness of modesty and gratitude for the gifts we receive should also lead to a certain distance from the material one. The donations we receive are not, according to the biblical understanding, merely due to our diligence. Even if we do everything we have to do and have to be diligent in it – we should know that we are useless servants. This is what Christ said a few centuries later. And we took those words too.
Along with the Gospel lesson that we should protect ourselves from covetousness because our life on a deeper level does not depend on what we have. Instead, we should strive to be rich on another level, on the spirit level. We are already different from the Old Testament Israelites and the contemporaries of Jesus in that we no longer approach such a perception of the world around us – as a world given by God – as immediately as they do. They perceived God behind all phenomena in nature. We already have an intellectual explanation for many in the heart. We also judge other realities of life through the ability of our thinking; we are more aware of our responsibility for the world around us. And yet the distance from the material world, as well as the gratitude for the gifts we receive, are still needed today. But we will no longer reach them immediately as humans once did but through a specific reason. She should lead us to a spiritual attitude towards nature, towards the world around us, to respect for life, as the great physician of the poor, humanist, and thinker Albert Schweitzer once put it nicely.

You might say it’s nice, but sometimes we’re too worried about living. Yes, it really is also about how much one has some freedom from the material in the sense of sufficiency. A person can develop his abilities when he has a certain material sufficiency or well-being. Although it is all a relative category, and sometimes it depends on our ability to be modest. However, much is conditioned by the way we live, and there are differences. Therefore, the Bible’s words of gratitude for independence from the material are probably heard differently based on different life circumstances. But Christianity does not want to stand in front of this obstacle. It wants to be an offer for everyone, even for the needy, who will look in him above all for what will help him protect him from his need. It also wants to be an offer for one who is already independent, to be careful before the temptation to rely only on oneself, or the temptation to overlook others’ community. So let us thank you today for the gifts we receive in life and try to use them for good, as well as for also to the growth of life around us,  also to solidarity with others.

To understand something, one must make sense of it. It is impossible to bring closer to the blind the beauty of colors, just as the deaf enjoy music is inaccessible; imagine that he is at a concert. He looks and doesn’t understand anything. Some pull strings on the strings, blow them into wooden or tin instruments, others wave their hands over them. Think: Adults and behave like young children. The same thing can happen to a person who accidentally gets into a scarf where chess is played. After a while, he will think. How can you waste time like this? To think for long minutes that a figure should stand in one place or another. As if it didn’t matter. It is also possible to wonder how a fisher can sit by the water for hours to buy a fish and whatever he wants. How can 50,000 be upset that the ball did not end in the goal but next to it? It doesn’t matter. This will change the situation in the world or stop the sun from shining. Such criticism reveals that the person in question does not make sense for these things. If the deaf person made sense, he would understand what musicians do with their instruments, and the football spectator knows that it is not whether the ball ends up in the goal or outside it. And the fisherman is not primarily concerned with food, but with something else. Something similar can be experienced by a person who happens to find himself in a church. For example, at Holy Mass. He listens to talk about eternal life, the resurrection, and he doesn’t understand it at all. He asks how to believe today still. Some explain it as believers are fools who cannot explain nature’s laws, so they believe in some god. Or that believers are afraid and therefore pray. But he who can approach this question impartially knows that faith does not arise from ignorance of the laws of nature, nor fear. Many people have come to faith through their great knowledge of nature. Not out of fear or calculation but out of knowledge. The fact that believers are not fools, nor are primitives, shows their works of art and culture that enrich our lives. Faith gives answers to the basic questions of life. Who am I? What is the meaning of life? No science can answer these questions. Science examines and knows only what can be measured, weighed, seen. Science states that our Earth is part of a universe where the laws of nature apply. These laws were and are here. Science did not create them. It’s just discovering them. To the question of where matter, the universe, and nature’s laws come from, we can give only two answers. The matter has always been here. God gave matter and laws. We know from experience that infidelity cannot be a support for the man. We know from experience that many unbelievers have called for or referred to God’s help in difficult life trials. It is not strange that we do not see God. There are many such facts around us. For example, many denied the existence of bacilli until they saw them under a microscope. The telescope has shown us new worlds that no one had known before. The human eye and other senses capture only the time of the reality that is around us. God is too great for us to embrace him with our knowledge. We recognize him from his work. A teacher spoke to the children. The astronauts did not find any God in the universe; they did not see. So there is no God. It’s like a fly saying. I was walking around the painting, but I didn’t find a painter anywhere. So there is no painter. Man wants to give God some idea. Therefore, the artists liked to paint him as a noble older man with a long white chin sitting in the throne’s clouds. God does not look like this. These are just human ideas. And if someone breaks them, it does not mean that God does not exist. Any ideas trying to explain God materially are completely wrong. There are many who say. There must be something above us. Yes, there really must be something. Why don’t we go further in our thinking? It is enough to give the word someone instead of the word something, that someone other than God. He is the Lord, not a servant. It is wrong for someone to say. Prove to me that you and I will believe in You. We should speak humbly. I would like to know you, Lord, give me the gift of faith. God responded to man’s desire to know him. It’s the Bible. The Bible was written gradually. It is a letter from the Father. Surely, there are people who critically examine it, looking for everything possible and impossible. If we receive a letter from our parents, we do not look for spelling mistakes, nor do we criticize the stylistic level. The content is important to us because someone who loves us wrote it to us. The Bible does not want to teach us about the natural sciences. He wants to tell us where a person is from, the meaning of his life, and how we should live so that we do not lose our lives. A man came from God’s will. God wanted to share his happiness with someone. And so, we became his children. We have a body made of earth dust. But reason and free will were given to us in the image of God. Therefore, a person never satisfies his bodily needs. One longs for something higher. Faith teaches us that if we desire justice, well, beauty, we desire God, who is their source. Only when our earthly life is fulfilled, and only when we meet God will we be able to experience all this in full.