GOD’S LIFE

 God’s Life in Man – the life of the Holy Trinity
If the spiritual life is the presence and activity of the Saint Spirit in us, then it can be said that God’s or divine life is in man. The Greek Fathers often speak 0 so-called deification (hemopoiesis) and like to refer to the year of the gospel: And it is not written in your law: «I said, “Are you gods?” (Jn 10:34). Western authors, rather, were afraid that the statement would be misinterpreted, for which they prefer to speak of God’s “grace.” The spiritual life is thus «life of grace,» «life of the supernatural.»

Both statements have their advantages and disadvantages because our speech can only be approximate, and only part of the expression is a secret. If we say we have a supernatural gift, “God of grace,” we can easily understand that we have more but less, thousands of differences, constant growth or loss, gain or loss. The term «God’s life in us.» has its advantages. We know from Christian revelation that. God is the Holy Trinity. Therefore, it is important to keep in mind that even Christian “sanctification” has the character of “Trinity,” we have been baptized and live for the Father and the Son of the Holy Spirit.
“As we have been instructed,” writes St. Basil, “So we were baptized, and as we were baptized, so we believe, and you know. It is the seal of our faith; faith is then the voice given to God, who works in the Trinity. ” However, Christianity is a monotheistic religion; he believes in one God. However, he is in three people. How does this supreme mystery of God manifest itself in our lives? According to a well-known statement, which we read, e.g., in St. Cyril of Alexandria: «All good things come to us from The Father – through the Son – in the Holy Spirit. » On the contrary, ours the ascent to God takes place «in the Holy Spirit – through the Son – to the Father.» The word God in Scripture, especially in the New Testament, means mostly the first divine person – the Father, in heaven (Mt 6: 9). However, he is God in the true and full sense and the Father of our Lord Jesus Christ (Ephesians 1: 3), but in him, he also became our Father, who wants to prove everything to us who loved the world so much that he gave his only-begotten Son, that whosoever believed in him should not perish, but that he had eternal life (Jn 3:16). His redemptive work,  we then became the temple of the Holy Spirit who is in us resides (1 Cor 6:19).

In Jesus Christ (Ephesians 3:21)
Even pagan philosophy concluded that complete happiness could be found only in those who have all the perfections, i.e., in God. The philosopher Celsius (against whom Origenes writes) is; however, he mocks Christians for wanting to come to God in a strange, distressful way, under the guidance of an unlearned Carpenter Nazareth. But the Christians believed that Jesus was the Christ, The Son of the living God (Mt 16:16) that no one ever knew God, only the only-begotten Son of God revealed to him (Jn 1:18) that he is the only gateway to the Father (cf. Jn 10: 7). Perfection, then, cannot be other than in Christ and according to Christ. “Every act and every word of the Savior,” he writes St. Gregor Nazianus, “is the rule of devotion.” And St. John  Chrysostom summarizes in one sentence our responsibilities: «You are Christians to imitate Christ and obey His laws.  It is sometimes argued that the notion of “following Christ.” not quite complete; it means something external than when a beginner in the painting makes a copy of a classical work. It is better to talk about “life in Christ” than just «According to Christ.» This objection seems witty, but it is superficial. He who does not live in Christ and with his grace could never really imitate him, and vice versa, Christ’s life, and grace will be given to those who truly seek to imitate his deeds and thoughts.

Byzantine author Nikolas Basilar writes nicely about it in the book Life in Christ: ‘Who has chosen to live in Christ;’ he must unite with his heart, unite with him as with the head (dinkier life does not come); this connection is not possible without unity in the will. So we have to deal with him … » However, it would not make sense to follow Christ only on the outside, go to Palestine, go where he went, and so on. These are things inferior. It is much more important to know how to get used to it and to master its spirit. Be able to lay down questions about the problems of daily life in this light: «What would Christ do, or what would he advise me in today’s situation? ” However, it is not and ought to read the gospel superficially, but it is necessary to meditate on it, to experience it.

When Origin speaks of the interpretation of Scripture and the Bible history, he is firmly convinced that it is not enough to return to historical significance. It is not enough to know that Jewry crossed the Jordan to the Promised Land. We also need to know the spiritual meaning, the symbolic significance of this transition (baptism of water enters the Church). This essential exegetical method Origenes also applied the interpretation of the person of Christ. Jesus from Nazareth was a historical person living in Palestine. His words and his destinies are exciting, but all that it would mean little to us if there were no other, deeper, 20 lives of God, a universal sense of his person. Historically, Christ has us leads to the knowledge of Christ, who is the Logos, the eternal Word of the eternal Father. Someone who makes this claim was suspicious as if here was beginning the mistake of modern Christian rationalists, who want to see in Christ only a symbol of all good and beautiful, which the human soul desires. However, the historical person of Jesus himself would not make much sense. However, Origin’s idea is different and, in fact, profound. It is not enough to look at Jesus as a great prophet. He knows it is the fulfillment of all prophets. It is necessary to know it to reflect on the whole world’s history, even further, beyond the boundaries of time and space.

Among the Jews, only those could recognize Jesus as the Messiah, who saw in it all that the development of the history of the Old Testament was directed towards. On the contrary, they moved him on judgment and to the death of those who judged that the ideal of the Messiah would not speak. For the Jews to receive the message of Christ, they needed to understand at least the main features of history and the true meaning of his nation. The Misunderstanding is Royal, his temple, kingdoms, prophets, the condemnation of Christ, and his surrender to death. The apostles point out this, which is why they like to speak to the Jews briefly in their sermons summarize the history of the chosen nation (cf. Acts 7: 1). However, this historical perspective of Jesus’ personality was heathen. However, they could receive Christ only in a live context. In various ways, God once bore him to the fathers through the prophets (Hebrews 1: 1), the Jews boast. Clement of Alexandria came from a Hellenistic environment. He was brought up in a culture of Greek philosophy if he felt a kind to exhibit the ability of those Christians who came out of the chosen Jewish nation.
He himself is from a pagan background. However, he does not feel that life for him seldom does not feel inferior. After all, even the Greeks had of his “Moses,” he is the philosopher Plato. Even his teaching is preparation for Christ.

This basic idea returns to the teachings of modern thinkers (Teilhard de Chardin, Soloviev, and others). It should be and the main axis of our spiritual life: to see Christ in everything and look at all the life events toward Christ.