We read that Jesus said at the Last Supper, “It is rather your heart full of sorrow that I told you. But I’m telling you the truth: It’s good for you to I left. If I do not go away, the Comforter to you will not come. If I go out, I will send him to him “(John 16: 6-7).
We are often sad. This feeling comes from the belief that something should not be that the world is bad or worse. So it’s a kind of hatred for facts. The saving grief is repentance. If however, we fall into the despair of life as such, due the company of others, it is then a lack of faith in Providence, in the goodness of God which is shown in his part.
However, overcoming carelessness is not easy. If it works about small problems, we can overcome them with natural pleasures, some fun. Still, if they come severe suffering, adversity, persecution, we feel with a weak, helpless face to face with such a large cross. Alone Jesus foretelling his suffering in the Garden of Olives, he was sad to death (cf. Mt 26:38), so he did an angel appeared from heaven and gave him strength (cf. Lk 22:43).
It is interesting to note that in the oldest Christian documents, the Holy Spirit is called “Angel”. Angel is a Greek word and means messenger. The Holy Spirit is sent by Christ as his messenger to the grieving because only he can reveal to the people the positive meaning of the cross and therefore, to please them where natural consolations disappoint. The modern reader is surprised to read in the writings of ancient monks, how they strongly condemned jokes, laughter, baggage. These judgments are undoubtedly exaggerated and sometimes unjust. But we can understand why they were reported. The ascetics understood that true joy could not be enforced by “confiscation to “forget ourselves. Unshakable joy springs only from within and one who takes us from within comforting is the Spirit Comforter The narrative in Kvítek is instructive in this respect St. Francis of Assisi, called Where is the true joy. The saint explains this to his brother Leo. They were coming back from a long journey soaked to the skin, brittle, but they are already close to their monastery. “But,” said Francis, “If they don’t open the gate for us, if they drive us out and we will not be grieved for this, behold, it is a true joy! “Not being able to be saddened in such situations is beyond human power, but a saint he believed that the Spirit could give it to us.
Ancient nations considered fire divine element. Even in the Bible, revelations of God are accompanied by the seeing of fire: in the burning bush (cf. Ex 3: 3n.); at the top of Mount Sinai (cf. Ex 19:18); the prophet Elijah has taken away to heaven in a chariot of fire (cf. 2 Kings 2:11); Jesus, according to John the Baptist, he must baptize with the Holy Spirit and by fire (cf. Mt 3:11). After all, at the sending of the Spirit, fiery tongues appeared above the heads of the apostles (cf. Acts 2: 3). The image of fire offers many interpretations. Transferred into the spiritual life means above all zeal zealous for good, for the glory of God. In this meaning it is said of the prophet Elijah that his zeal it was like fire, and it burned like a word like torch (cf. Sir 48.1).
Even in human activity, we observe how good it is when someone is enthusiastic about studying, for art, for my job. He does it well and with great pleasure. Zeal is the opposite of a mistake called “lukewarmness.” It secretes, according to St. Bernard, the “shadow of death.” A lukewarm man resembles an uncultivated vineyard, a house
without doors, without locks. Negligence robs a person for joy. It, therefore, increases the effort of everyday life. It is the worm at the root, devours from the inside, though everything from the outside
continues as usual. The Greek Fathers called lukewarmness for divine things stenocardia. The Father’s words in the book of Revelation applied to such a man with a hard, “sclerotic” heart: “I know your deeds: you are neither cold nor hot. I wish you were cold or hot! This way, however, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth.” (Rev. 3: 15-16). Evagrius calls this vice “a demon noon “(cf. Zl 91: 6) enthusiasm, “at noon of life”, “many feel tired and lose the desire to work for good. The author is convinced that this is a very dangerous demon “because a disgusted and lazy person has no will to resist. On the contrary, the Holy Spirit keeps in the heart of the Christian a youthful enthusiasm, a joyful willingness to do good, to which the opportunity arises. Saint Martin already he died, but when he saw how sad his disciples were, he begged, “Sir, if I may still be useful, I will not refuse. Russian writer Tolstoy publishes from this in terms of a nice testimony of her aunt, who replaced their dead mother: she always served everyone, but her face showed how much luck it was when one can love and realize one’s love. So the saints in the service of God appeared the fire of the Holy Spirit it shone in their eyes.

As seen at Jesus’ baptism, she became a dove the most famous image of the Holy Spirit (cf. Mi 3:16). When interpreting the scene, it is easy to remember the text Genesis about the first creature that says the Spirit of God hovered over the waters; baptism is the “second creature.” The doves were the only birds allowed to be sacrificed in the Jerusalem temple. They symbolized purity and simplicity (cf. Mt 10:16). As doves flew from above and soared into the sky, they became a symbol of prayer for spiritual authors. When we pray, we are introduced to an eternal conversation between three divine Persons, which we would not be the contribution of the Holy Spirit was not possible. Theophane Zatvornik explains the threefold division of man as they know them Fathers, in this sense: We have a body, a soul and a Spirit of the saint. The body feeds, breathes, move. The soul thinks
he wants, he feels. The characteristic activity of the Spirit is lithium, which can be called “breathing of the Spirit”. Through body breathing, oxygen penetrates into the blood and transmits the secret into the whole body. In the same way, prayer is absorbed Of the Holy Spirit and gives it to penetrate into all ours activities. The spirit is like a fire burning in the heart. That the fire does not go out, it needs air. Prayer stirs up this flame. In the liturgy it is used after the words of the transformation of bread and wines, also called epiklesis, the explicit invocation of the Holy Spirit to descend on the gifts laid on the altar and on people standing around. This expresses the basic true that no prayer – not even the Eucharistic prayer – would not be effective if, as Origen says, the Holy Spirit Himself did not turn with our words to the Father, if he had not cried in secret Abba, the Father (cf. Gal 4: 6).
He calls more powerfully than we do, his voice almost overlapping ours weak call. In this way, Origen explains that in every prayer we ask for better things than we can understand ourselves. So it belongs to every prayer epiclesis, supplication, desire for the Holy Spirit to pray with us. It is sung in the most important rites of the liturgy hymn “Come, O Holy Spirit!” Every prayer, even the shortest, therefore has an infinite perspective. A human word or a pious feeling
heart we penetrate the life of the Holy Trinity, into of a divine world, where only happiness rules and where the destinies of the whole universe decide with our cooperation.

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