The need for cleansing
There is a kind of purification, ritual (e.g., washing in the sacred river), and ascetic (fasting, killing, etc.). We know that there is a dam between God and us, that we do not have free contact with him, and somehow they caused this unnatural state. Figuratively speaking,
that people are “unclean,” that they need “cleansing.” Greek philosophy justified this with a psychological law: We can only know what is similar to us. Then God is only a spirit. So we get to know him all the better, the more we purify ourselves of matter and sensory impressions (Platonic catharsis), from passions (the Stoics place particular emphasis on the purification of this species). Even Scripture often speaks of purification. How many purification ceremonies were in the Old Testament! Immediately before the arrival of the Messiah of St. John, baptizes the «unclean» at Jordan pagans and Jews. They profess so publicly that they, too, need to purify themselves to hear the word of salvation promised by what they are pure in heart (Mt 5: 8). So, a kind of superficial is not enough purification from matter and senses. The stain is in the very heart of man, in his spirit. It is called sin. God is holy, holy, holy (Is. 6: 3). Nothing sinful can come near him (cf. Ecclesial 7:25). All books on spiritual life must therefore take the question of sin seriously. It is not enough to talk about virtues. St. John  Chrysostomus  compares to the letters of the gospel that we write on heart plate. Of course, the old Scripture of malice, sin must first be erased.

The need to think often about sins.” He may come to forger in heaven, but never in his sin!” This and similar statements of repentant monks to us they seem not only exaggerated but also fundamentally incorrect. They show Christian perfection only from an opposing point of view. However, a unique statement is always one-sided. Right can only be understood in context. The ancient Egyptian hermits used to be very brief and matter-of-fact. They didn’t like it when someone used beautiful words he did not carry out when he developed plans of perfection for which then it was not enough. So, that one knows what he must always have his sin before him (Ps 50, 5).

He who knows his sins knows himself. Whoever remembers them counts on reality, on the fact of life. It doesn’t rise like a mad idealist.
Scrupulous, anxious, spiritually unbalanced people, of course, he also often thinks of his sins. They are still afraid that God has not yet forgiven them. But it is a manifestation of unrepentant or unbelief in God, not a virtue. He who has recovered completely can think of his past illness calmly, without fear, and often. It was an essential part of life if it was a deadly disease, very instructive for further development. He who thinks sin correctly and will often learn a lot. The fundamental Christian truths will pass through his mind: the question of good and evil, God’s love, life and the redemptive work of Christ, the modest appreciation of one’s strength, the need for God’s grace and prayer. Right, we know all this from sermons and reading, from thinking. However, if we see these truths with one’s error, with daily decreases, they become a living experience. The questions concerning the division of sins, their gradation, and their judgment from the confessor’s point of view they discuss in detail. Even dogmatic theology must seriously stop at this topic, especially when it comes to the first sin, hereditary guilt, and redemption. Spiritual writers speak of sinless systematically. However, they highlight the elements that we should often remember and vividly aware, even experienced car drivers warn of dangers on the road. It’s not because they don’t know how to behave at an intersection, in a bend. However, when driving fast, he easily forgets that there is a risk of skidding, that he may suddenly appear car in the opposite direction, etc. Preachers must draw attention to the dangers of moral life.

So they talk about sin often and try to make their words psychologically impressive. Maybe they even exaggerate. Mothers also have such a tone when they let their children go to the stream, to the cliff. The famous “preaching horror” is an expression of the love of the Mother Church. Sin itself is, of course, something negative. That is why it can only be properly thought about in a positive context. Evil will be understood only by those who see it in the light of good. The English mystical book The Invisible Cloud says two concepts are inseparable in the mind of a man on earth today: sin and God.

The paternal providence of God frees us from the dark ones forces of destiny God created the world. The Catechism adds, “And it preserves and governs it.” Theologians claim that the preservation of the world is a continuation of creation. It is unthinkable that God could create the world and then leave it their destiny. He still works in them through his providence. To be prudent is to care about the world and have a responsibility for it, and especially for the people. This fact is intended to relieve us of concern and harm worry.

Primitive man fears gods and evil spirits.
He tries to reconcile them through gifts and to avoid them to them. Science and culture set us free from the superstitious fear of mysterious evil beings. But science raises new fears. It shows us the helplessness of man against the relentless and unchanging laws of nature. In the great mechanism of the universe one feels like a little chick that anyone can step on the step of evil for a moment.

Towards the end of the Greco-Roman era, when the Olympics
the gods became only symbols of the forces of nature, the relentlessness of the laws of nature was given a special name – destiny,
fatum (“fatalism” is derived from this). There was a popular saying that they fight fate in vain even the gods. What is “destiny” cannot be done to avoid. Fate is the law of the world, it is unchanging like the orbits of stars in the sky. We have nothing left but to come to terms with destiny, or, as astrologers have said, to submit to the movements of celestial bodies.

Astrology was widespread in the ancient world.
The argument put forward in its favor was as follows: What it is perfect, it is the cause of what is less perfect; the regular orbit of stars in the sky is much more perfect than human life full of disturbing elements. Therefore, human life must subordinate the position of the stars. “” Astrologers “considered themselves experts in the art of guessing which position of the stars is favorable for those which human action. Thus, the Church Fathers wrote controversies against Fate (title of one about the treatise of St. Gregory of Nazianzus) or about God’s providence (for example, Theodore of Cyrus). There are inevitable laws in nature, it is useless deny it. But behind them, in the depths of divine life, there is one who has everything in his hands and who gives us ordered us to address him as “our Father in heaven”, who feeds birds and dresses flowers (cf. Mt 6:30). And who assured us, “Ask, and you shall receive” (Mt 7: 7).

Saint Ignatius of Antioch, a disciple of Saint John evangelists, emphasizes in one of his letters that sages from the East sought Jesus born “under one star “, but eventually discovered that star he had to come to where he was born, that is, to listen the one who is the lord of the stars. This abolished astrology. St. Gregory of Nazianzus discussed with one philosopher a fatalist. He liked to admit that it was more perfect the cause of what is less perfect. But it would be. It is a big mistake to believe that a planet without intelligence they are more perfect than a free man created to the image of God, the king of the universe.

One of the oldest images of Christ, the Greek Panto player (the almighty, who has everything in his hands), represents Christ on the imperial throne, under him  sometimes a rainbow is painted with your feet. Spiritual the meaning is a rebuke: Do not be afraid of men, nor of the mighty; but don’t worry with even the forces of nature, they are under my feet.
Frederick the Great, King of Prussia, once visited a village school. A geography class was underway. The teacher wanted to show the king what his boys knew, and that was why he asked them, “Where are our villages?” “In Prussia.” “And where is Prussia? “” In Germany. ” “And where is Germany?” “In Europe.” “And where is Europe?” One student replied with a little hesitation, “On the globe.” The king noticed his hesitation and asked, “And where is the globe?” This time the boy replied firmly, “In his hands God. “After such an answer, the king had nothing left to do ask.

The Pharisees and scribes said to Jesus, “John’s disciples often fast and pray, and so do the disciples of the Pharisees, and yours eat and drink.” the days when the bridegroom shall be taken away from them, and in those days shall they fast. And he spake a parable unto them, saying, No man shall tear a patch of a new garment from it, nor sew it on his old garment; And no man poured new wine into old mosses, because the new wine will burst the skins,the wine will pour out, and the skins will be ruined. But new wine needs to be poured into fresh wineskins. And no wants  new  wine after  drinking  old wine. The old is better he  say.

Let us ask ourselves whether we have understood the true meaning of fasting? But how can renouncing food become a manifestation of Christian love? The answer to this question, and other than understanding the importance of fasting, fasting practice, fasting, is explained by Jesus with the question: “Can he ask the wedding guests to fast …? “(Luke 5:34). Jesus talks about filling old jars with new wine. New wine is the Holy Spirit, whom he wants to pour out on us out of love to heal, strengthen, and renew us. But Jesus will not force himself on us. He wants us to they turned to him and invited him over, and that means being a new vessel, waiting for us to put away all the “old” that separates us from him so that we can accept the “new.”

But it has a catch. If we want to experience Jesus’ presence, we must change. We must give up the bad habits that keep us away from him. Even so, we are never sure if we can make the necessary change ourselves. However, the good news, the Gospel, says that Jesus will not only help us on this path but will accept our little efforts and bless them a hundredfold. Sometimes they change us without us realizing it; it will make a personality out of us as a grinder grinds a diamond to shine and become a real gem. Jesus wants to help us, but he is waiting for the moment when we turn to him. He expects at least a small effort on our part so that the adoption of new wine does not tear old containers. Our decision to devote ourselves to prayer for at least fifteen minutes a day can be a great start. Let us give God a moment of time, and He will bless, heal, and lift us up because we have given up something. Let us ask Jesus today to show us what we can do to get closer to him. And then let’s take that little step and ask him to act.

An old Jewish story tells of Abraham, sitting in front of his tent one evening and saw an older man coming to him tired and dirty from the road. Abraham jumped up, went out to meet him, and invited him over. He washed his legs and then brought food and drink. The older man immediately began to eat without praying. So Abraham asked, “Will you not pray to the Lord?” The old man replied, “I only worship fire, no other gods!” Abraham became angry and threw the older man out into the cold and dark night. At night God spoke to his friend Abraham and asked where the stranger was. Abraham replied, “I threw him out because he did not want to pay homage to you.” But God reproachfully said to him, “I have been with this man for over eighty years.
People often have trouble accepting other people’s lifestyle differences, especially on religious issues.

We can find something similar in the remorse of the Pharisees, which they addressed to Jesus Christ: “Why do John’s disciples and disciples of the Pharisees fast, and your disciples fast not” (Luke 5:33.

When Jesus came out of the synagogue, he entered into the house of Simon. Simon’s testing suffered from a high fever, and they begged him for it. He stood over her, ordered a fever, and she left her. She got up immediately and served them. After sunset, all those who were ill for various ailments brought them to him. He laid his hands on each of them and healed them. Evil spirits also came out of many, crying out, “You are the Son of God.” He threatened them and did not allow them to speak, for they knew that he was the Messiah. And they came to him, and stayed him, that he should not depart from them: but he said unto them, I must preach the kingdom of God to other cities also, for I am sent. And he preached in the synagogues of Judah.

The gift of vocation. To realize again, the work was given to me by Jesus.

The world has severe reservations about Christianity. They consider faith to be a private matter, God a substitute, and opium. This state calls us to bear witness to our relationship with Christ, with God. It is a challenge for us. Jesus, not only to Simon on the Lake of Genesis but also tells us today: “Retreat to the depths and lower the nets for hunting” (Luke 5: 4)!

Evangelist St. Luke describes in detail the event during which Jesus performed a miracle, which we call “miraculous fishing”, but points out, in particular, the vocation of Simon Peter and his companions, when he tells Peter, “Do not be afraid, from now on you will hunt people” (Luke 5:10). It is a well-known event from the Gospel, yet it is necessary to thoroughly analyze the text because it shows how to find the way and believe in God. First must first believe in oneself, no one’s possibilities, and know-how to accept faith as one’s After a time of joy from one’s own successes. , he must survive the bitterness of difficulty. He must lose hope in himself and know what his powers are limited Peter was a good fisherman, but an unsuccessful night served him to uncover his misery to understand how little he could Unsuccessfully work is often an hour of knowing himself. Only when one experiences self-belief and self-disappointment stages can one ascend to the third, the fundamental belief in God, when Peter launched the net at the word of Jesus, catching much fish, but then realizing that it was no longer fish, but about his faith. He has stood on the path of believing in God, and from then, or he will do his best not to depart from this path.

People most often identify their belief in God with faith in themselves. They conclude that religion is a doping agent and that one who experiences it in person will overcome it. At that time, the believer knows what he is up to. And he knows the limits of his possibilities, but he also knows from it the help of Almighty God, for whom there are no impossible things. Man gains the certainty that it is not he, but God is working in him. A man remains weak, but he can cooperate with God. He does everything to stay obedient to God. In life, we will experience many opportunities to prove whether we trust God more than other people.

John received an offer to do business. It was tempting, especially for a good yield. Examining the materials, he found that it was against his morals. He did not question. He did not accept the offer. Others who succumbed paid for it. He established himself in the belief that God should be trusted more than others or himself.

The texts of today’s readings reveal to us the gift of vocation. We realize that every baptized person has received the assistance of a work to fulfill their social role. The Creator endowed us with an immortal soul and called on man to carry out his mission, which he entrusted explicitly to man. True, one can reject this gift by one’s reason and free will, but by doing so, one decides one’s reward or punishment. The fulfillment of this task depends on the degree of our opening up to the voice of conscience in each day’s events and decisions.

When Jesus came out of the synagogue, he entered into the house of Simon. Simon’s mother-in-law suffered from a high fever, and they begged him for it. He stood over her, ordered a fever, and she left her. She got up immediately and served them. After sunset, all those who were ill for various ailments brought them to him. He laid his hands on each of them and healed them. Evil spirits also came out of many, crying out, “You are the Son of God.” He threatened them and did not allow them to speak, for they knew that he was the Messiah. And they came to him, and stayed him, that he should not depart from them: but he said unto them, I must preach the kingdom of God to other cities also, for I am sent. And he preached in the synagogues of Judah.

Little is said about Christians underestimating the existence of the devil. Only Jesus is the Way, the Truth, and the Life. Jesus does not reveal the future to anyone. However, Jesus acts vigorously in contact with the devil. The Gospel reminds us that Jesus has the power to cast out evil spirits and thus free man from their influence. The devil himself cries out from the possessed: “You are the Son of God. What about you, Jesus of Nazareth? Did you come to destroy us? I know who you are: the Holy One of God “(Mark 1:24). It is enough to say to Jesus,” Shut up, and come out of him “(Mark 1:25). Jesus does not need a crystal ball, today a computer, various pendulums, pyramids, sessions, diplomas, which we can see in psychotherapeutic surgeries. Jesus does not need advertising, supposedly scientific and professional education, awards, knowledge from para psychological seminars, and meetings. It is necessary to know that many people possessed by an evil spirit lived as they do today in the time of Jesus.

What does it mean to be possessed by the devil? This means that the devil already controls the human heart, the will, the sense of emotion, that man does evil without fighting it. We tend to say it much more softly; we say it is a bad passion. And that can be different. A person can be passionately addicted to alcohol, sex, lies, slander, theft, drugs or slot machine games. The doctor will say that he is a sick person. It is a serious situation from which we cannot get out on our own. We can say one more action of the devil, and these are various movements and sects, where opium is subtly presented, which destroys gradually, sometimes very quickly, and man becomes a slave.

Let’s think about the genesis of how the devil takes over the human heart. It is necessary to say immediately that the devil does not seize a person at once. The devil is a tactician. First, he recognizes the weaknesses of man. Like Eve in Paradise, at first, a terrible idea is offered as a good idea. You are a free man. You have the right and the obligation to try it once. He admits that it is against God’s commandment, but it is an idea where one can know, experience something pleasant, extraordinary, strange … At first glance, temptation does not seem like something bad. Whoever engages in conversation can flirt with temptation, admire others, compare himself with others, launches the second stage, which is already a harbinger of something great evil. One is prone to make things easier. What can happen to me so badly if I do? At this stage, a person ceases to judge correctly, see things, evaluate the state, and take a critical attitude. I’m right; I have to avenge the insult …? One cup of me won’t put a guy down. Then follows the stage of combat. Just a thought, a look, one-act, and the devil catches his prey. How hard it is to fight then. Resignation begins, giving up the fight, concessions are being made, and the wrong idea has already settled in my mind that he no longer wants to and does not want to go out.

Temptation. When a person weakens, the harder it is to fight against him, and the temptation returns, stronger, grows. .

St. Peter of Verona had to suffer a lot for his faith and lose a lot of blood. Before his martyrdom, he dipped his finger in his blood and wrote on the ground in the sand, “I believe in God.” What about our faith? Do we believe that God exists? One of the most important Russian writers of recent centuries is Andrei Sinavsky. True to his convictions, he spent several years in Soviet concentration camps. On one occasion, he asked himself this way: “Sir, why do I believe? Perhaps from the old custom … And from the anxiety of death? So why do I believe, Lord? Because my parents forced me to think? Or has my sermons intimidated? And do I believe, Lord, to save my soul, or to want to be better than others? Sir, please intervene inside me so that I can believe simply because you exist. “

Let us ask ourselves a question with this writer: Do we believe in God? And why do we believe in him? It is good to ask this question from time to time, because faith in God completely changes a person’s attitude towards life and death. With faith in God, one enjoys peace of mind and answers to many questions about the meaning of life. Also, so that we have clarity on these questions, or so that we can answer if someone asks us. But are we sure? Is it possible to prove that God exists? In terms of mathematical-scientific proofs no. Evidence belongs to the material world. However, God is not something that can be disposed of. After all, even the great questions of a person’s life cannot be deciphered as a crossword puzzle. If the solution were so easy, this problem would no longer exist. However, God does not stand outside all human experience because logical reasoning can still lead to the conclusion that it exists. There is knowledge that we gain only when we are interested in them.

God is not of such a nature as the tangible reality that surrounds us. We cannot use the means we use to study our world to get to know it. Unlike a scientist who can prove his claim, one cannot concretely verify that God exists, resp. Does not exist. In the search for God, it is essential that we do not stay with theoretical considerations, but that we once dare to address the “matter with God.” Only then do we know a person when we come in contact with him? God can only be known when we begin to deal with him. So we must also be willing to find God. In this context, Max Planck, the founder of quantum theory, said, “God stands at the beginning for the believer and at the end of all thinking for the physicist.” “We cannot know everything about anything,” said religious thinker Blaise Pascal (1623-1662). Ourselves. Of course, God will always remain a mystery to us. Even though God has appeared to us, we have only a faint knowledge of him in advance.

Everyone can learn about God in their earthly life and in this world. However, it cannot be understood. “The God whom man understands is not God” (Terstegan). When talking about God, our speech fails. God is “inexpressible, incomprehensible, invisible, and inexplicable” (Anaphora). St. Paul testifies in Romans (11: 33-35). Theologians finally acknowledged the distant past. That is why we are talking about faith. We believe that God exists and that he deserves our trust. Scripture calls faith the essence. In the Letter to the Hebrews, we read: “Without faith, it is impossible to please God. For he who comes to God must believe that he is and that he rewards those who seek him” (11, 6). Faith, without which one cannot please God and enjoy fellowship with his other children, marks the beginning of man’s salvation.

I believe in God. With these words begins the Confession of Faith. They are the starting point for further articles of faith, and every word of confession depends on faith in God. This is what the Catholic Church’s Catechism teaches: “All articles of the Creed depend on the first, just as God’s commandments develop the first commandment. Other articles allow us to know God better as He gradually appeared to men. “Thus, believers rightly confess first that they believe in God” (CCC, 199). This “faith in God leads us to turn only to him as our beginning and to our last goal, and to give nothing to him or replace him” (CCC, 229). Life shows that people who stop believing in God do not believe in anything. What’s worse, they believe in anything. Therefore, we can ask here: Is our faith in God strong enough?

The Gospel speaks of teaching that has power over which everyone present was astonished. In the synagogue of Capernaum, Jesus proved his teaching by delivering man from an unclean spirit. The main point of the passage from the Gospel is the concept of power. Jesus’ authority was manifested in word and deed. He is not possessed in the forefront of interest, but Jesus, to whom even the possessed man points: “I know who you are: the Holy One of God” (Luke 4:34). The Holy One in the Old Testament is a prophet; the event does not reveal the mystery of Jesus, but speaks of the closeness of something expected but unsuspected in its reality: in the case of Jesus, the word and the act form a unity.
Paul the Apostle later writes to the Corinthians: “My speech and my proclamation were not in convincing and wise words, but in manifestations of the Spirit and of power, so that your faith might not be based on human wisdom but on God’s power” (1 Cor 2: 2-5) And Paul says to the Thessalonians concerning the teachings of the Lord Jesus: “For our gospel came not only unto you in words, but also in power, and in the Holy Ghost, and in all its fullness” (1 Thess. 1: 5). Therefore, it is not just what Jesus taught and did that matters, but who he is.

If our word is so weak, then where does our life, the whole human race, or even our real-life have its strength and permanence? There must be a powerful word, God, by which everything arose and which governs everything. God appears to His people as Mighty in the world, as Mighty in history. But the most significant manifestation of his power is his love. The power of God’s word was manifested in love. Such was one of the first experiences of his disciples in the Gospel. The name of Jesus has control over nature, over sickness, over unclean spirits, sin, and death. That is why everyone wondered, “What a word that mighty power …” (Lk 4:36).

Paul Miki is only 33 years old. He is a student and is preparing for the priesthood. However, he does not serve his first Holy Mass at the altar, but in the “desire” on the cross. It serves as his homeland. He was crucified because he spread the doctrine of Jesus Christ. He died in the years in which the Savior died on the cross.They died because they allegedly committed treason. On February 5, 1597, 17 young men were killed on the hill near Nagasaki, including three twelve-year-old boys, ministers: Franz, Tonko, and Mate. What did they do? They believed the words of the Lord Jesus. He taught them to love without distinction to everyone. Friends and foes.
On the cross, Paul prayed, “I thank the Lord for being on the cross. I forgive the emperor and his counselors. I dear to you, precious natives: There is no other way to heaven for salvation than a form of Christian’s. All disciples know the life of Jesus Christ. .. “

Although the executioner’s copy interrupted the discipline on the cross, several faith writings remained. And how did the little ones behave? They ask, “Where is my cross? Which is my cross?”

The symbol of Christianity is the cross: Arm to height – up to God, arm to width – towards neighbors. The strongest love – the Savior – was nailed to the cross.
It was a power based on the teachings of Jesus Christ that led Paul Miki and his companions to witness the faith of many who saw them die, who, even after centuries, set out on the path of faith by their moving example. Therefore, we are offered the opportunity to help St. To the Father in building peace in human hearts and in the world through youth. Please try it all according to your abilities and possibilities. Parents set an example and example in fulfilling their everyday responsibilities by reading and thinking about the Scriptures together. You, boys and girls, have a greater interest in the spiritual life in the Church’s. Through a more conscientious performance of Christian duties, a more severe and more profound experience of the teachings of Jesus Christ. We will fulfill the Year of Faith each as we can receive powerfully and transform our lives. The Lord Jesus often ends the lesson: “He that hath ears to hear, let him hear” (Mt 11:15).
Pray, brothers and sisters, that God’s word will penetrate our hearts today and experience what was cold, bring light where it was already dark, strengthen where despair grew, and so we will witness the teachings it has. Very much.

Modern authors talk about the so-called spiritual st. Communion: “To receive spiritually is to unite with Christ present in the Lutheran, but not by sacramental communion, but only by the desire that comes from a faith revived by love.”
The Council of Trent speaks of a threefold way of receiving: sacramental, spiritual, sacramental, and spiritual simultaneously (sacramentality tantum, spiritualiter tantum, sacramentaliter et spiritualiter). Medieval authors also speak of “spiritual food” (manducatio spiritualis), but they understand this expression very broadly: it is the body of Christ who is united by grace with the Redeemer. But because it is the Eucharist the primary source of grace, every multiplication of grace has some relation to st. reception. “He who believes in the spirit of the Church,” writes St. Thomas Aquinas, “according to the Church’s intention, he also longs for and accepts the Eucharist.” According to today’s way of speaking, it belongs to the spiritual  receiving desire in the first place. St. Francis Sales writes: “If you cannot be fortunate enough to receive Holy Mass, at least receive with your heart and spirit, unite with the life-giving body of the Savior, at least with desire.” It is the desire for the Eucharist. So we don’t call it today “Spiritual acceptance” means any desire for greater grace and connection with God. It is a desire revived by love. It, therefore, presupposes a state of grace, as we should approach to receive really. It is a desire conscious. Signs of this piety are already read in St. Augustine. He who desires perfection also desires that “bread from heaven.” Moses and Aaron ate the manna, the symbol of the Eucharist. “Because they understood the visible bread spiritually, they spiritually cheeped him, tasted it spiritually, and became satiated spiritually.” We read that who is this bread will not die (cf. John 6: 51). According to St. Augustine, above all eat spiritual, in the heart, not with teeth.” He distinguishes between the sacrament, as the act is visible, and its power (virtus sacramenti). These two things can be separated. Medieval authors often speak in this spirit. Someone may get the effect of the sacrament (res sacramenti), although on the outside he did not receive the sacrament. “In the Church there is a double reception of the body of Christ,” writes Alger of Liège, “one is bodily, the other spiritual, one by mouth, the other by heart ».Because they found support in the Council of Trent, these well-known authors promote the clergy of St. reception: st. Teresa, st. Francis Sales, Ludovic De Ponte, Rodriguez, st. Alfons from Liquor and among modern e.g., W. Faber. Theologically, this devotion is based on two basic one’s truths. We believe that the primary source of supernatural life is in the Eucharist. Only he who is this body will live (John 6,51). However, we also believe in the effectiveness of our inner desire for perfection. This desire can be replaced by the external sacramental.