No. We can only deduce some obvious truths about God, such as his existence, His greatness, His power, His splendor… But we cannot learn anything deeper about Him unless He reveals it to us unless he does not tell us about Himself, and if he does not come near to us. Love and closeness, as we spoke of in the previous theme, require mutual Knowledge. Thus, the better we know the good qualities of the other, which in this case, speaking of God, are all perfect, the more easily we can love him. It is therefore to be hoped that God will reveal Himself to man to know him more deeply and to love him more.

 “Man, created in the image of God, is called to make God know and love God. When he seeks him, he discovers certain “ways” along by which it is possible to come to the knowledge of God. They are also called ” proofs of God’s existence”, not in the sense of proofs such as those required by natural science, but in the sense of “convergent” and convincing conclusions that make it possible to reach real certainties” (CCC 31).

– “Man has faculties which enable him to know that there is one personal God. However, so that man might enter into an intimate relationship with him, God willed to reveal himself and give him the grace to receive this revelation in faith. However, the “proofs” of God’s existence can dispose to faith and help to establish that faith is not against human reason” (CCC 35).
 God has relevance.
Because man is incapable of penetrating God’s mysteries, God does not must have revealed them to man as part of the plan of communion which he wanted to have.
– For all mankind, and each man in particular, the creatures are
God’s revelation: * “The sun, by its appearance at the rising, proclaims: ‘It is a strange body and work of the Most High” (Sir 43:2).
* At the sight of the starry night, a man exclaims: “The beauty of the heavens is also the stars are bright; by them, the Lord on high enlightens the whole world. (Sir 43:10).
* Looking at the refraction of light during the rains, let us remember the beauty of His work: “Behold the rainbow and magnify Him who made it, is greatly comforted by its splendor. “The rainbow, with its splendid arc, It winds across the heavens; the hands of the Most High have unrolled it (Sir 43:12-13).
* And after describing the wonders of creation, the book of Sirach finally says: “We might speak too much, but we miss the word; let there be an end of all talk: He is present in all things. If he is to be glorified, what can we do? For He is Almighty, He is greater than His works” (Sir 43:29-30).
– God has revealed Himself normally in time through His manifestations, which are collected in what we call revelation or scripture. * Moses speaks to the Lord, who sends him to lead his people out of Egypt and says to him: I will go to the Israelites and say to them: ‘The God of your fathers has sent me to you. ‘ They will ask, ‘What is his name?’ And what will I answer them?” God said to Moses, ‘I am that I am'” (Ex. 3:13,-14).
* Before this revelation, God appeared to him in a fiery flame from
the thorn bush and said to him: I am the God of your father Abraham, the God of Isaac, and the God of Jacob” (Ex. 3:6).
* God still reveals Himself in the Old Testament. (Heb. 1:1).
– The progressive revelation of God, culminating in the coming of His Son: * “My Father has handed over everything to me. And no one knows the Son but the Father, neither knower any man the Father, save the Son, and he to whom the Son will (Mt 11:27).
* Paul speaks of Jesus Christ and his salvation “based on the revelation of the mystery which was hidden from eternity, but now has been revealed” (Rom. 16:25). He affirms that the realization of this mystery consists in this: “To realize in the fullness of time: to unite in Christ as the head of all that is in heaven and all that is on earth” (Eph. 1,10).
* But the clearest confirmation of this revelation of God in Christ
is given by Jesus himself: “He who sees me sees the Father” (Jn. 14:9), “The words, which I speak unto you, I speak not of myself, but of the Father, who abides in me, does his works” (14,10).
* The preceding statements are supported by many texts in Holy Scripture: Mt 16:17; Col 1:26; 1 Jn 1:1 -5; Heb 11:6; Jas 1:5.
– Finally, the Holy Spirit keeps revelation alive and makes it relevant in the Church. He gives us the ability to understand what has been revealed to us.

Heinrich Seuse, also known as Henry Suso, was a German mystic and theologian who lived during the 14th century. He is well-know for his influential writings on mysticism and spirituality.

Zeus was born in Constance, Germany, in the year 1295. He entered the Dominican Order at a young age and dedicated his  life to religious contemplation and the pursuit of spiritual enlightenment. Seuse’s writings, reflect his deep devotion to God and his desire to experience a profound union with the divine. One of Seuses most famous works is The  Book of Eternal Wisdom, In this mystical treatise, Seuse explores the nature of God , the path to spiritual growth, and the importance of love and humility in the spiritual journey. He emphasizes the idea of surrendering oneself  completely to God’s will and seeking union with Him through prayer and meditation.

Seuse’s writings have had a significant impact on Christian mysticism and spiritual. His emphasis on the importance of inner transformation and the cultivation of a personal relationship with  God resonated with many readers throughout the centuries. Seuse’s teachings have inspired countless individuals to deepen their   spiritual lives and seek a closer connection with the divine.

Heinrich Seuse’s legacy as a mystic and theologian continues to influence and inspire spiritual seekers today. His writings invite us to explore the depths of our own souls and embark on a transformative journey towards spiritual enlightenment and union with God.

The news about the healings in Capernaum attracted a large crowd – so large that people threatened to trample Jesus. Without newspapers, e-mails, telephones or television, the news about Jesus spreads to Tire and Sidon, eighty kilometers away in the north, to Idumea, a hundred and twenty kilometers away in the south. How could the news about Jesus spread so quickly? Suppose one person told another, another person, another person, and so on. It was almost as simple as that. And so powerful. When God acts, one is amazed. Imagine that you are there too: you have heard of the healing of the sick, of the revival of paralyzed limbs, of the disappearance of despair and despondency. You have already heard about so many healings that you finally dare to think that a miracle could happen to you too. Hunger and hope are born in you. Hearing about “small miracles” – the easing of hardships, unexpected kindnesses, a good night’s sleep after many sleepless nights – could have the same effect. A simple spoken word is powerful, and you can share this good news with others. Tell someone about what God has already done in your life, how he manifests himself in prayer, how he speaks to you in the sacred readings at Holy Mass, and what from all this still resonates in your heart. Maybe thanks to that, you will ignite a spark of hope or faith in someone. You don’t have to dramatize anything or say it to the whole crowd; it is enough if you simply and truthfully tell at least one person how God works in your life. Then leave room for the Holy Spirit, who will deepen faith in the person in question. You don’t even have to convince anyone. God can do this because his words and actions have power in themselves. The world hungers for God, whether consciously or unconsciously, and it is you who can show him how and where you have seen him act. However, if you think you have nothing to talk about, ask him to give you the opportunity today. Always watch carefully how God acts – by word, encouragement, healing.

Saint Anton the Hermit, also called the Abbot, came from a rich Christian family. He was born around 251/52 in North African Coma, Egypt. When he was 20 years old, both his parents died. Anton took care of the family property and the younger sister.

But that didn’t last long. When Anton once heard the words of the Gospel while visiting a church service: “If you want to be perfect, sell everything you have and give to the poor…” (Mt 19:21), he decided to accept this challenge from Jesus. He gave some property to religious women with the request that they take care of his sister, and gave away everything else. He began to lead a strict ascetic life in prayer, self-denial, and physical labor. At first, he lived near his hometown. Later, the desire for greater solitude led him to a rock cave in the Libyan desert and finally to the desolate mountains between the Nile River and the Red Sea.

Anton’s contemporaries, especially simple people, did not know such comforts as are taken for granted in our times. They lived simply and hard. How must the hermit Anton live, when his way of life caused general admiration and respect? In addition to voluntary hunger, thirst, and a stone bed, Anton endured the harsh desert climate with admirable contentment, and in such conditions, he worked, prayed, and pondered over the words he read in the Holy Scriptures. But that was not enough. For many years he was tormented by severe temptations. Biographers mention that the devil appeared to him in various animal and human forms. Sometimes he tempted him with enticing seductions, other times he tortured him so much that Anton was often completely beaten up.

It is certain that many extraordinary events mentioned in Anton’s old biographies have too much fantasy in them and belong rather to legends. But even these, in their way, help to better realize the historical fact that Saint Anthony the Hermit chose a very difficult path of following Christ, from which he was not led away by any seductions or threats or debilitating suffering.

Anton sought solitude, but he did not always manage to keep it. His admirable way of life did not remain a secret. He was sought out by the curious and people who asked for advice and help. Not only ordinary people came to him, but also monks, priests, and bishops, even Emperor Constantine the Great and his sons addressed him by letter. Since Anton also had a reputation as a miracle worker, many sick people came to him to achieve healing with his help. Several of the visitors decided to stay close to him and follow his way of life. That is why Anton is sometimes referred to as the founder of monastic life. However, he did not organize any monastic communities; only his younger contemporary Pachomius did that.

Despite his great desire for solitude, Anton did not despise human company. When there was a serious reason, he was willing to leave his heritage and go to help those who needed him. Thus, in the persecution under Emperor Maxi minus Daza (around 310), he set off on a long journey to Alexandria to strengthen the persecuted and imprisoned Christians there. Towards the end of his long life, he left solitude once again, at the request of the Alexandrian bishop St. Athanasius. He asked Anton to help him defend his true faith against the error of Arianism. It was already a very arduous journey for Anton, over a century old, but he went. When he returned, he felt that he was about to die. He warned his disciples of his impending death and ordered them to bury him in such a way that no one would know about the place of his grave.

Anton died at the advanced age of about 105 years. Biographies give the date of his death as January 17, 356. His grave remained unknown for a long time. It was only discovered during the reign of Emperor Justinian I in 561. At that time, his remains were transferred to Alexandria. Well, not for long. When the Muslims conquered Egypt, the remains of Saint Anthony were transported (in 635) to Constantinople. From there, around the year 1000, a large part of the remains reached France, where they have been kept in the church of St. since 1491. Julien in Arles.

St. Anthony Abbot had a surprisingly strong influence on his generation and subsequent periods. Under the influence of his example, thousands of Christians left their homes and chose a strict ascetic life. Even in the West, hermit communities were formed according to his model (Rome, Milan, …). St. Anthony himself did not establish any monastic institution and did not write any rules for his disciples. He was their living rule, which they strove to realize in their lives. What was later referred to as the rules of St. Anthony, was only a summary of advice and instructions, mostly taken from the biography of St. Anthony, written around 370 by St. Athanasius. After the saint’s remains were transferred to France, his veneration spread greatly in this country as well. A special knightly order of St. Anton and several fraternities for caring for the sick.

Anthony’s institutions, especially hospitals, had a good name and great privileges in France. Among them was the permission to raise pigs where other residents were not allowed to do so. From there, some derive the custom of depicting St. Anton Pustovník with a pig. Perhaps the veneration of this saint as the protector of domestic animals is related to this. Others explain the depiction of St. Anton with the pig so that it is an allusion to his temptations, during which the devil appeared to him in the form of animals. There is also a legend, according to which the defeated devil had to accompany the holy hermit in the form of a bravo as punishment.

Although these are mostly folk and legendary ideas, these also help – especially simple people – to understand the great spiritual power with which the great holy hermit Anthony surpassed everything that was animal and diabolical.

From the moment we receive the Holy Spirit into our hearts, we can no longer live “after the flesh.”
Do you know the Holy Spirit? St. Paul still teaches, “Those who live as he wills the flesh, seek only the things of the flesh; but those who live as the flesh wills the Spirit, after spiritual things. The efforts of men of the flesh lead to death and the efforts of spiritual men to life and peace. Therefore, the strivings of carnal men stand at enmity with God, for they are not subject to the law of God, yea nor can they be. Those who live to their flesh cannot please, God. But you do not live after the flesh, but according to the Spirit, if indeed the Spirit dwells in you. God” (Am 8:5-9).
The habit of pitting the spirit against the flesh is an ancient one, though it is not always clear how this is to be understood. The origin of this language seems to be found in the Indian sages. In Greek Platonic philosophy, it was understood as a radical distinction between the material body and the immaterial soul, which was therefore considered spiritual. This implies the moral necessity to renounce material values, to reduce to the smallest degree the needs of the body, and to follow the path of asceticism. Exhortations (exhortations), taken from Greek literature, were often repeated by the Church Fathers. But we must be careful to understand their proper meaning in a Christian setting. The word “spirit” in the new meaning is reserved for the Holy Spirit, and only the person we can call “spiritual” in whom the Holy Spirit works Holy Spirit. Then the term “body” also takes on a new meaning. It does not only mean the material element of our person and therefore created by God as good.

 One spirit with the Lord’s “flesh” according to St. Paul refers to all centrifugal, sinful inclinations that oppose the work of the Holy Spirit both in the inner man and in the world. This resistance to the Spirit, a consequence of sin, is not only in the body but above all in the soul. Hence, we are not surprised at the statement of Origin, which says that the souls of sinners are “carnal” and that the first “carnal” is the devil himself, even though he has nobody. It is important to realize the meaning of this terminology to understand the texts of Scripture and the Fathers properly, and to avoid the misunderstanding that Christianity seems to be the enemy of the human body. On the contrary, even the body must participate in the ideal of “progressive virtualization” of the human person.