Page 1

Thoughts from the Bible 1. Thoughts from the Bible 2.

Be the Light

3.

Miracle

4.

Love Each Other

5.

Grace

6.

Prayer and Fasting for Peace

7.

Wisdom of the Holy Spirit

8.

Rest in God

9.

Perfection

9.

Seeking God


Thoughts from the Bible

fn eer messagesI on several occasionsI the nueen of meace has called to the reading of eoly pcripture. According to eer wordsI the Bible · · · · · ·

encourages us to prayI gives us the understanding of lur iady presence among usI enables us to understand the signs of the timesI enables the tord of dod to dwell in our heartsI shows how dod loves his people and leads to the joy in the encounter with dod who infinitely loves his creatures.

This page was created with the desire to help the friends of the nueen of meaceI through lur iady’s messagesI to better comprehend the tord of dod revealed in the Bible.

lur iady’s messages where she mentions the Bible – eoly pcripture lctober 18, 1984. … Today f call on you to read the Bible every day in your homes and let it be in a visible place so as always to encourage you to read it and to pray …

cebruary 14, 1985. … bvery family must pray family prayer and read the Bible! …

gune O5, 1991. … ff you prayI dod will help you to discover the true reason for my coming. ThereforeI little childrenI pray and read the pacred pcriptures so that through my coming you discover the message in pacred pcripture for you. …


August O5, 1993. … lnly by prayer can you understand and accept my messages and practice them in your life. oead pacred pcriptureI live itI and pray to understand the signs of the times. This is a special timeI thereforeI f am with you to draw you close to my heart and the heart of my ponI gesus. aear little childrenI f want you to be children of the light and not of the darkness. ThereforeI live what f am telling you. …

August O5, 199S. … iistenI because f wish to speak to you and to invite you to have more faith and trust in dodI who loves you immeasurably. iittle childrenI you do not know how to live in the grace of dodI that is why f call you all anewI to carry the word of dod in your heart and in thoughts. iittle childrenI place the pacred pcripture in a visible place in your familyI and read and live it. Teach your childrenI because if you are not an example to themI children depart into godlessness. oeflect and pray and then dod will be born in your heart and your heart will be joyous. …

ganuary O5, 1999. … mut eoly pcripture in a visible place in your familiesI read itI reflect on it and learn how dod loves eis people. eis love shows itself also in present times because ee sends me to call you upon the path of salvation. …

peptember O5, 1999. … Today again f call you to become carriers of my peace. fn a special wayI now when it is being said that dod is far awayI ee has truly never been nearer to you. f call you to renew prayer in your families by reading the pacred pcripture and to experience joy in meeting with dod who infinitely loves eis creatures. …


Be the iight

fn the message of kovember ORthI OMMNI lur iady saysW “qhat is whyI you who live my messages be the light and extended hands to this faithless world that all may come to know the dod of iove.” fn all of lur iady’s messagesI we notice that they reJecho the biblical wordK This message conforms this convictionI because the expression “be the light and extended hands to this faithless world that all may come to know the dod of iove” can be another way of sayingW "f am the iloaI f have called you in righteousnessI f have taken you by the hand and kept you; f have given you as a covenant to the peopleI a light to the nations.” Efsaiah 4OWSF and “vou are the light of the world. A city on a hill cannot be hidden … let your light shine before menI that they may see your good deeds and praise your cather in heaven.” Ejt RWN4JNSF To be the lightI we have to know what light meansK The theme of the light traverses all the biblical revelationK The separation of the light from darkness was the first creative act of the CreatorK Edn NWPF At the end of the palvation eistoryI dod eimself will be the light of the new creationK Eoev ONWRF

lld qestament fn the lld TestamentI dod is the creator of lightI enwrapped in light Ems NM4WOFI ee is light itself Etisdom TWOTKOVFK The light is a gift of dod and dodI becoming man in ChristI is the light of the worldK The coming of Christ is the fulfilment of the promises given to the prophetsW “But for you who fear my kameI the sun of justice shall shine with healing in its rays…” Ejalachi PWOMFK “qhe people who walked in darkness have seen a great light; those who dwelt in a land of deep darknessI on them has light shined.” Efs VWNF “f am the iloaI f have called you in righteousnessI f have taken you by the hand and kept you; f have given you as a covenant to the peopleI a light to the nationsI


to open the eyes that are blindI to bring out the prisoners from the dungeonI from the prison those who sit in darkness.” Efs 4OITFK

kew qestament fn the kew TestamentI the theme of light is developed in three main directionsW · As the sun enlightens the pathI so “light” enlightens our path to dodK fn the pastI this was the iawI then the tisdom and the tord of dod Ebcc OWNP; mrov 4WN8JNV; SWOP; ms NNVWNMRFI now it is Christ Egn NWV; VWNJPV; N gn OW8JNN; cfK jt NTWO; O Cor 4WSFI who can be compared with the shining cloud from the time of the bxodus Egn 8WNO; cfK bx NPWON; tis N8WPFK bvery Christian who manifests dod to the world is also the lightW “ko one after lighting a lamp covers it with a vesselI or puts it under a bedI but puts it on a standI that those who enter may see the light.” Eik 8WNSFK “ao all things without grumbling or questioningI that you may be blameless and innocentI children of dod without blemish in the midst of a crooked and perverse generationI among whom you shine as lights in the world…» Emhil OWNRF Epee alsoW jt RWN4JNS; om OWNV; oev ONWO4FK · The light is the symbol of lifeI of happiness and joyK aarkness is the symbol of deathI of unhappiness and of sorrow Egob PMWOS; fs 4RWT; cfK ms NTWNRFK te oppose to the darkness of slavery the light of freedom and of messianic deliverance Efs 8WOOJVWN; jt 4WNSW ik NWTV; om NPWNNJNOFI which – through Christ the iight Egn; bph RWN4F reaches even the pagan nations Eik OWPO; Ac NPW4TF and which will be accomplished in the hingdom of heaven Ejt 8WNO; OOWNP; ORWPM; oev OOWR; cfK ONWPJ4FK · auality lightJdarkness is a sign of two opposite worldsI the world of dood and the world of bvilK poI in the kew TestamentI two “kingdoms” are shownW lne is submitted to Christ and the other to patan EO Co SWN4JNR; Col NWNOJNP; Ac OSWN8; N m OWVFK lne tries to overcome the other Eik OOWRO; gn NPWOTJPMFK jen are divided between “sons of the light” and “sons of darkness” Eik NSW8; bp RWTJ 8; gn NOWPSFI according to if they are under the influence of the light EChristF or of darkness EpatanFK Ejt SWOP; N Th RW4; N gn NWSJT; OWVJNMFK “But you are not in darknessI brethrenI for that day to surprise you like a thief. cor you are all sons of light and sons of the day; we are not of the night or of darkness. po then let us not sleepI as others doI but let us keep awake and be sober … since we belong to the dayI let us be soberI and put on the breastplate of faith and loveI and for a helmet the hope of salvation. … qherefore encourage one another and build one another upI just as you are doing. EN Th RW4JNNF “pons of the light” are recognized by their works Eom NPWNOJN4FK “cor once you were darknessI but now you are light in the iord; walk as children of light (for the fruit of light is found in all that is good and right and trueFI and try to learn


what is pleasing to the iord. qake no part in the unfruitful works of darknessI but instead expose them.” Ebp RW8JNNF This separation EjudgementF between men was manifested by the coming of the iightI which demands each one to decide for or against it Egn PWNVJON; TWT; VWPV; NOW4S; cfK bp RWNOJNPFK “qhe night is nearly over; the day is almost here.” Eom NPWNOFI darkness will flee before the lightW “qhe light shines in the darknessI and the darkness has not overcome it.” Egn NWRFK The entire cirst ietter of gohn develops the theme of the iight and of ioveK ft is the best explanation of this lur iady’s messageW “And by this we may be sure that we know himI if we keep his commandments. ee who saysI "f know him" but disobeys his commandments is a liarI and the truth is not in him; but whoever keeps his wordI in him truly love for dod is perfected. By thisI we may be sure that we are in him: ee who says he abides in him ought to walk in the same way in which he walked. BelovedI f am writing you no new commandmentI but an old commandmentI which you had from the beginning; the old commandment is the wordI which you have heard. vetI f am writing you a new commandmentI which is true in him and in youI because the darkness is passing away and the true light is already shining. ee who says he is in the light and hates his brother is in the darkness still. ee who loves his brother abides in the lightI and in it there is no cause for stumbling. But he who hates his brother is in the darkness and walks in the darknessI and does not know where he is goingI because the darkness has blinded his eyes.” EN gn OWPJNNF “qhe righteous will shine like the sun in the kingdom of their cather. ee who has earsI let him hear.” Ejt NPW4PF ECfK socabulary of Biblical Theology; Bible of gerusalemF


Miracle

fn=the=message=of=April=ORI=OMMNI=lur=iady=saidW= iittle childrenI prayer works miracles.= qhe=concept=of=a=miracle=coming=from=dod=is=for=some=Christians=an=idea=belonging= to=the=pastI=while=others=run=after=false=miraclesK=qhese=two=opposite=positions=have= the=same=originW=the=thought=that=a=miracle=is=reducible=to=a=challenge=to=natural=lawsI= forgetting=its=role=of=a=sign=accessible=to=every=manK= qhe=Bible=recognizes=everywhere=the=hand=of=dod=who=manifests=eis=power=and=eis= loveK=qhe=created=universe=is=“marvellous”=Emsalm=8VISF=and=a=“sign”=Emsalm=PSFI=just= as=special=interventions=of=dod=in=the=historyI=renewing=the=creation=Ekumbers=NSIPMX= fsaiah=SRIN8FK=qhe=Bible=invites=the=faithful=to=what=is=essentialI=and=it=is=the=religious= significance=of=factsK=

Miracles in the lld Testament fn=the=lld=qestamentI=miracles=happen=in=the=important=moments=of=the=history=of=the= chosen=peopleW=they=are=linked=to=joses=and=his=successor=goshua=at=the=time=of=the= foundation=of=the=people=of=dod=and=their=placement=into=the=mromised=iandK=qhey= happened=to=bliah=as=well=as=to=his=disciple=blishaI= who=renewed=the=Covenant=concluded=by=josesK= cor=men=with=open=heartsI=miracles=always=awaken= and=strengthen=faithI=trustI=gratitudeI=humilityI= obedienceI=hope=and=the=fear=of=dodK=Emsalm= NMRLNM4IRFK=cor=those=whoI=like=mharaoI=expected= nothing=from=an=unknown=dodI=they=provoked=the= contrary=effect=Ebxodus=TINPFK= qhe=entire=fsrael=nation=admired=the=greatness=of=the= faith=of=Abrahan=who=obtained=what=was=humanly=impossibleW=the=birth=of=an= offspring=Edenesis=NRISX=oomans=4IN8JOOFK=

Miracles in the life of Jesus


By=the=miracles=ee=didI=gesus=confirmed=the=dood=kews=and=showed=that=in=eis= person=the=announced=messianic=kingdom=had=arrivedK=ee=forgave=sins=Ejark=OIRJNOFI= ee=was=greater=than=the=pabbath=Ejark=PI4X=iuke=NPINRFI=ee=announced=eis= jessianic=kingdom=Ejatthew=N4IPPX=gohn=NI4VFI=ee=was=sent=by=the=cather=Egohn= NMIPSFI=ee=demanded=faith=in=eim=Ejatthew=8INMJNPX=NRIO8FK=then ee raises iazarusI gesus invokes the catherI gesus praysI knowing that the cather will hear eimW “catherI f thank you for hearing me. f know that you always hear me; but because of the crowd here f have said thisI that they may believe that you sent me.” (gohn 11I41J42F= qhe=dood=kews=of=the=hingdom=preached=by=gesus=and=incarnated=in=eis=person=had= to=be=accepted=through=conversion=and=faith=Ejark=NINRFK=gohn’s=dospel=spoke=about= “signs”=which=goal=was=to=let=gesus=be=recognized=as=sent=by=dod=Egohn=PIOX=VINSX= NMIPSFI=as=a=prophet=Egohn=4INVFI=Christ=Egohn=TIPNFI=pon=of=jan=Egohn=VIPRJP8FK= qhose=who=saw=“signs”=Egohn=SIPSX=TIPX=NRIO4F=and=refused=to=believe=Egohn=TIRX= NOIPTF=had=no=excuse=Egohn=VI4NX=NRIO4FK= ff=many=rejected=the=“witness”=of=signs=Egohn=RIPSFI=it=is=because=they=were=blinded= EVIPVX=NOI4MF=by=a=spiritual=numbnessI=prideI=jealousy=or=false=prudence=ESINRJOSX= RINSX=TI4VJROX=VINSX=NOINNX=NNI4TFK=qhey=knew=neither=abandonment=nor=openness=to= dodI=and=made=gesusI=powerless=Ejatthew=NPIR8FK=eow=could=they=have=recognized= “eis=signs=of=times”=Ejatthew=NSIPF=if=they=sought=signs=only=in=order=to=test=gesus= Ejathew=NSINF=and=eis=miracles=attributed=rather=to=the=demonI=than=to=have= recognized=ee=as=a=supernatural=power=Ejark=PIOOKOVF?=cor=closed=hearts=that=do=not= want=to=hear=the=tordI=eis=signs=are=incomprehensibleK= qo=this=generation=“no=sign=will=be=given=except=the=sign=of=gonah”=Ejatthew=NOIPVFI= said=gesusI=and=gave=a=rendezvous=to=his=opposites=the=day=of=eis=oesurrectionK=qhe= oesurrection=was=the=most=brilliant=signI=but=also=the=easiest=to=be=deniedI=since=the= possibilities=of=verifying=were=only=indirectW=the=empty=tombI=apparitions=to=some= Ejatthew=O8INPX=iuke=O4INNFK=qhe=main=support=of=the=faith=is=its’=principal=testK=

fn the Church After=the=oesurrectionI=the=Ascension=and=the= lutpouring=of=the=eoly=ppiritI=gesus=remained= forever=with=eis=disciplesI=and=they=also=worked= signs=ee=did=EActs=of=the=Apostles=PINFW=gesus=gave= them=the=power=and=ordered=them=to=do=itK=Ejark= NSINTX=jatthew=NMI8FK= qhe=miracles=manifest=the=quality=of=those=who=are= sentW=their=steadfastness=EO=Corinthians=NOINOFI= sureness=and=indifference=EN=qhessalonians=OIOJNOFK= qhis=is=how=the=true=and=the=false=prophets=can=be= distinguished=EActs=8IVJO4X=NPI4JNOFK=bverything= comes=form=the=power=of=the=eoly=ppirit=EN= qhessalonians=NIRX=N=Corinthians=OI4X=oomans=NRINVFK= bven=today=this=language=remains=incomprehensible=


for=hearts=closed=and=proudI=but=is=accepted=by=those=who=know=that=“nothing=is= impossible=for=dod”=Edenesis=N8IN4===iuke=NIPTFK= ECfW=uavier=ieonJaufour=W=socabulary=of=Biblical=qheologyF= =


iove bach lther

fn the message of lctober ORI OMMNI lur iady saysW “Also today f call you to pray from your whole heart and to love each other. iittle childrenI you are chosen to witness peace and joy.”

lld Testament Already in the lld TestamentI the commandment of the love of dod was completed by the “second commandment” J “iove your neighbour as yourself.” Eieviticus N9IN8F fn the most ancient texts it was already visible that indifference or enmity towards the neighbour offends dod himself Edenesis 4FI and the iaw itself speaks about human relationships Ebxodus OMWNOJNTF and relationships towards the poor Ebxodus OOWOMJOS; OPW4JNOF which assure peace in the community and in the nation. mrophetical and Books of tisdom go in the same directionW man cannot please dod if he does not respect othersI especially those who are “less interesting” EAmos N and O; geremiah 9WOJR; bzekiel N8WRJ9; jalachi PWR; mroverbs N4WON; NW8JN9; pirach ORWN; tisdom OWNMF. fsaiah is very demandingI when he says in NWNRJN9W “then you spread out your hands in prayerI f will hide my eyes from you; even if you offer many prayersI f will not listen. vour hands are full of blood; wash and make yourselves clean. Take your evil deeds out of my sight! ptop doing wrongI learn to do right! peek justiceI encourage the oppressed. aefend the cause of the fatherlessI plead the case of the widow. "Come nowI let us reason togetherI" says the iloa. "Though your sins are like scarletI they shall be as white as snow; though they are red as crimsonI they shall be like wool. ff you are willing and obedientI you will eat the best from the land.”


This duty is seldom called love of the neighbour. Eieviticus N9WN8; N9WP4; aeuteronomy NMWN9F

gewish Tradition Before the coming of ChristI gudaism has deepened the significance of the nature of the fraternal loveW iove of the neighbour includes even the enemyI gewish or pagan. iove becomes more and more universal. eilel saysI “iive peaceI seek peace. iove all the creatures and lead them to the iaw”.

kew Testament Two ioves crom one end to the other of the kew TestamentI love of the neighbour is inseparable of the love of dod J these two commandments are the highpoint and the key of the iaw Ejark NOWO8JPPF. craternal love is the accomplishment of all moral demands Edalatians RWN4; oomans NPW8; Colossians PWN4F. fn factI it is the only commandment Egohn NRWNO; O gohn RFI the only work of the living faith Edalatians RWS.OO; N gohn 4WOM; RWOF. te shall be judged according to loveW “vou did it to me!” Ejatthew ORWPNJ4SF. The testament of gesus eimself is loveW “iove one another as f have loved you.” Egohn NPWP4F pource of iove mrayerI peaceI joy and love are tightly linked. te can pray only united to gesusI who is love. te shall find peace only if we pray and love with all our strength Ein other wordsI if we observe the commandmentsF. goy proceeds from loveI but we cannot love with our human strength. oemain in meI and f will remain in you. ko branch can bear fruit by itself; it must remain in the vine. keither can you bear fruit unless you remain in me.” Egohn NRW4F ?As the cather has loved meI so have f loved you. kow remain in my love. ff you obey my commandsI you will remain in my loveI just as f have obeyed my catherDs commands and remain in his love. f have told you this so that my joy may be in you and that your joy may be complete.” eow to “remain in eim”? iuke NMWP8J4O tellsW jary “sat at the iordDs feet listening to what he said” while “jartha was distracted by all the preparations”. gesus does not reprimand jartha because she was servingI but because she “was distracted”I “worried and upset about many things”. True charity is serene and peaceful. pt. maul composed a canticle about it EN Corinthians NPFW eymn of iove “ff f speak in the tongues of men and of angelsI but have not loveI f am only a resounding gong or a clanging cymbal. ff f have the gift of prophecy and can


fathom all mysteries and all knowledgeI and if f have a faith that can move mountainsI but have not loveI f am nothing. ff f give all f possess to the poor and surrender my body to the flamesI but have not loveI f gain nothing. iove is patientI love is kind. ft does not envyI it does not boastI it is not proud. ft is not rudeI it is not selfJseekingI it is not easily angeredI it keeps no record of wrongs. iove does not delight in evil but rejoices with the truth. ft always protectsI always trustsI always hopesI always perseveres. iove never fails. But where there are propheciesI they will cease; where there are tonguesI they will be stilled; where there is knowledgeI it will pass away. cor we know in part and we prophesy in partI but when perfection comesI the imperfect disappears. then f was a childI f talked like a childI f thought like a childI f reasoned like a child. then f became a manI f put childish ways behind me. kow we see but a poor reflection as in a mirror; then we shall see face to face. kow f know in part; then f shall know fullyI even as f am fully known. And now these three remainW faithI hope and love. But the greatest of these is love.�


drace

fn the message of cebruary ORI OMMNI lur iady saysW … qhis is a time of grace. qhat is why prayI prayI pray until you comprehend dod’s love for each of you. …

The meaning of the word qhe dreek word charisI meaning graceI is not of Christian originW it can be found in the lld qestamentI but it finds it’s full meaning only in the kew qestament. qhis words signifies the newness that comes with gesus ChristW the lld qestament was a time of the iawI and the kew qestament is the time of grace Eoomans SI4sI gohn NINTF. qhe grace is the gift of dod containing all other giftsW qhe grace is gesus Christ eimself Eoomans 8IPOF. qhe grace is the gift radiating the generosity of the one who gives and enveloping with generosity the creature that receives it. qhe eebrew word hen signifies first of allI kindness J then the concrete expression of this kindness. qhe dreek word charis signifies first of allI the radiance of beauty J then the inner radiance of goodnessI and finally the gifts that express them.

drace in the lld Testament dod calls eimself “a merciful and gracious dodI slow to anger and rich in kindness and fidelity” Ebxodus P4ISF. qhe grace of dod is the mercy that leans over the miserable EhenFI the generous fidelity EhesedFI the immovable solidity towards the engagement EemetFI the tenderness of heart and attachment to those whom ee loves ErahamimFI and the endless justice EsedeqF capable to ensure to all creatures the fullness of their rights and to fulfill all their expectations. ff dod is peace and joyI this is the result of eis graceW “eow precious is your kindnessI o dod! qhe children of men take refuge in the shadow of your wings. qhey have their fill of the prime gifts of your house; from your delightful stream you give them to drink”… Emsalm PSI8ssFI because “your kindness is a greater good than


life” Emsalm SPI4F. iifeI the most precious of all goodsI fades away facing the experience of the inexhaustible source of the generosity of dod. qhe generosity of dod is not without a goal. ft does not pour out blindly its richnessI not knowing what to do with it. qhe goal of the choice of dod is the CovenantW the grace choosesI it gives itselfI and is a sign of recognition – it attaches itself to the one it choosesI expects a responseI recognition and love. qhe Book of the aeuteronomy speaks about it Eaeuteronomy SIR.NOss; NMINOss; NNINF. qhe grace of dod seeks partnersI exchangeI and communion.

The grace of dod reveals itself in gesus Christ qhe coming of gesus Christ shows how far the generosity of dod can goW until giving us his lnly begotten pon Eoomans 8IPOF. qhe source of it is that combination of tendernessI fidelity and mercy through which vahweh defines eimselfI and in the kew qestament which receives the specific name of charis, grace. Almost all apostolic letters begin by mentioning the grace of dodI almost always accompanied by eis peaceI and shows that for Christians it is the highest of all giftsI a gift that contains all the action of dod and all we can wish for our brothers. fn the person of gesus Christ “grace and truth came” Egohn NINTFI we have seen eim Egohn NIN4F and so we have known dod in his lnly begotten pon Egohn NIN8F. iooking at gesus ChristI we have seen that “the grace of dod has appearedI saving all” Eqitus OINN; PI4F.

The fecundity of grace “qhe grace of dod is not ineffective” EN Corinthians NRINMF. ft leads faith into works EN qhessalonians NIP; dalatians RISF and brings fruit EColossians NINMF in good works “that dod has prepared in advanceI that we should live in them” Ebphesians OINMF. cor the apostlesI the grace is an inexhaustible source of efficiency EActs of the apostles N4IOS; NRI4MF; it makes out of maul what he isI it does in him whatever he does EN Corinthians NRINMFI so that what is most personal in himI “what he is”I is precisely the work of this grace. Because the grace of dod is the principle for transformation and for actionI it demands a permanent collaboration. “qhereforeI since we have this ministryI through the mercy shown usI we are not discouraged.” EO Corinthians 4INFI always “in the grace of dod” ENINOFI ready to listen to it Eoomans NRINRF. te are never deprived of the graceI it is always “sufficient”I even in most difficult momentsI because then it’s power is manifested EO Corinthians NOI9F. qhis is how the grace brings a birth to a new life Egohn PIPssFI the life of the ppirit that animates the children of dod Eoomans 8IN4JNTF. According to pt maulI the Christian is


“called by the grace of Christ” Edalatians NISFI he “stands in this grace” Eoomans RIOFI he lives under it’s rule ERION; SIN4F. qhis is life in full sense of the wordI the life of those who “risen from the dead” live a new life with the risen Christ Eoomans SI4.8.NN.NPF. qhis experience of life is the experience of the eoly ppirit Eoomans SIN4; TISF. janI freed from sin brings forth the fruits of sanctification ESIOO; TI4F. qhe eoly ppiritI the most excellent gift of dod EActs 8IOM; NNINTF “bears itself witness with our spirit that we are children of dod” Eoomans 8INSFI that grace truly makes us the children of dodI who can call dod catherW Abba. qhis is the justification that comes by grace Eoomans PIOPsFW before dod we can be what he expects us to beI sons and daughters in front of the cather Eoomans 8IN4JNT; N gohn PINsF. cinding in the grace of dod the source of all his worksI the Christian finds a correct attitude towards allI he lives an authentic pride without seeking his glory in possessionsI but in the fact that he has received all by graceW justice before all. mride and graceW maul likes to link these two words together Eoomans 4IOs; RIOs; O Corinthians NOI9; bphesians NISF. fn the grace of dodI man can be what he is.


mrayer and fasting for peace

fn the message of jay ORI OMMNI lur iady saysW … … pray and fast that dod may give you peace … » mraying and fasting for peace was the substance of the whole life of cr. plavko BarbaricI from the very day he entered in the service of the messages of lur iady. fn his last bookW “cast with the heart”I cr. plavko wrote especially on fasting and praying for peace. iet us read some passages from this bookW

jary is the nueen of the mrophets All the mrophets called for conversionI fasting and prayer as conditions for peace. phe does not have any better or different means than those by which the mrophets called to peaceI namelyW conversionI prayerI fasting and firm faith. · fn calling us to fast on two days a weekI jary remains in the tradition of her fsraelite nation and reminds us of the multyJcentury tradition of the bastern and the testern Church. · thile the pecond satican Council calls everyone to return to “the source”I we must admit that we have not discovered fasting butI insteadI the opposite has happened. fn the past decadesI fasting has been reduced to the least possible mesaure – to two days a yearW Ash tednesday and dood criday. qhe apparitions in jedjugorje have not presented anything new nor have they revealed anything unknown. fnsteadI they help us accept what dod asked for through the prophets – what jary did and gesus eimself has done. ·

·

fn Biblical revelationI fasting is connected with the call to prayer and conversion ·

mrophets fasted before accepting their service as prophets and before special revelations. fndividuals fasted in various circumstances of life – of joyI


·

gratitudeI sorrow and sinfulness. bven the entire nation fasted in preparation for certain feastsI to be saved from a catastrophe or to come out of a catastrophe once they had fallen into it. Ecasting and sisionsW bx PQI2TJ28; at 9I9J NN; an NMINJ8. iamentation of pinsW N pm TIPJS; N hgs 2NI2MJ29; an 9IPJ5K casting in a qime of porrowW N pm PNINNJNP; 2 pm NINNJ N2; N Chr NMINNJN2K mrayer and fasting for healingW 2 pm N2INPJNTK casting and fnner eealing in an bxperience of dodW N hgs N9ISJNP. casting and aanger of tarW 2 Chr 2MI2JQ; gdt QIN2JNP; N jc PIQQKQT; 2 jc NPINNJN2; gon PIQJ9. mrayer and casting for a Blessing and a pafe gourneyW bzr 8I2NJ2PK casting after aestruction of tarW keh NIPJQK casting after oeturning to the qrue dodW keh 9INJ2K castingI mrayerI Almsgiving and oighteousnessW qob N2I8K iifeJlong casting out of porrowW gdt 8I5JS; ik 2IPSJP8K casting in a pituation bndeangering the poepleW bst QINJPKN5JNSINTkK casting in msalmsW ms P5INP; ms S9INNJN2; ms NM9I2QJ25; pir PQI2SK qhe jeaning of casting – a kew oelationshipW fs 58INJS; ger NQINNJN2; weh TIQJ5; weh 8IN8JN9K casting and mreparation for iistening to the tord of dodW ger PSI5JTK oesponding to the tord of dod with mrayer and castingW Bar NIPJSK casting and mrayer as a tay out of a Common pinful ptateW gl NINPJNQ; gl 2IN2JN5; gesusD castW jt QINJNNK gesus ppeaks about castingW jt SINSJN8; ik N8INMJNQ; jt 9INQJN5; jk 2IN8J2M; ik 5IPPJP5K casting and mrayer ptrengthen caithW jt NTI2MJ2NK casting and mrayer rsed Against patanW jk 9I25J29K casting and mrayer Before Being sent to perveW Acts NPI2JP; Acts NQI2NJ2PK pt. maul castsW 2 Cor SIPJ8; 2 Cor NNI25J28KF

casting and meace · ·

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meace is a fruit of the ppirit. qhe deepest longing of man’s heart is actually for peace. fn everything we doI whether good or badI we seek peace. then a person lovesI looks for and experiences peaceI or even when he hates and wants revengeI he seeks peace. then he stays sober or fights against addictionI he seeks peace. then he becomes drunkI he also seeks peace. then he fights for his life and the lives of those he lovesI he realizes peace. bven when he raises his own hand against himelf and commits suicide or kills someoneI again he seeks peace. qhereforeI every decision of man isI in its essenceI a decision for peace. Clearly when good is being doneI personal peace and the peace of others are being realized. ln the other handI when evil is being committedI it is a search for one’s own peace at the expense of the peace of others. iooking at it from yet another perspectiveI we can see how often we loose peace because we are egotisticalI selfishI enviousI jealousI avaricious and


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consumed by power and honour. bxperience confirms that through fasting and prayerI evilI egoismI and selfishness are overcome; the heart is opened and love and humilityI generosity and goodness grow. qhusI true conditions for peace are realized. thoever has peace because he loves and forgives also remains spiritually and physically healthy. ee remains capable of shaping his own life in a manner worthy of manI who is the most exalted of dod’s creatures. qhrough fasting and prayerI human needs are also diminished and brought to proportion. Also by thisI conditions for peace along with a proper relationship with others and material things are being created. qhis is why a misunderstanding comes about when fasting is experienced in a negative wayI as a renunciation of somethingW namelyI when its benefit is not recognized on the spiritual level. cor this reasonI it is not possible to speak about replacing fasting with good works or anything else. fn this contexteI we can understand why peace is always promised after conversion and after fasting and prayer. ft isI thereforeI through fasting that a person comes to understand what he must fight against in himself. fn this wayI our subconscoius is also freed from everything that drives us to restlessness and disorder. qhe soul then becomes still and conditions for peace are realized. qhe following text beautifully presents an image of this battleW “then a king wants to occupy a city of the enemy he first seizes the water source and stops every supply. then the inhabitants begin to die from hunger and thirstI they surrender to him. qhis is what it is like with physical cravingsW when a religious comes against them with fasting and hungerI the enemies of the soul lose strength.” bxperience clearly confirms that without a battle against internal enemies of peaceI it is not possible to come to peace. qhis is why fasting is a very tried and tested means. qhis is also why it is not accidental that all of the prophetsI together with gesus and then the entire Church traditionI have called man to fasting and prayerI so that he may open himself to true peace. qhe problem is that man is inclined to follow the way of false prophets who promise an easy peace that actually does not exist.

casting and mrayer ·

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castingI prayer and good works are often mentioned together both by gews and Christians. mrayer does not stand ahead of fastingI and good works independent of themI but as something that binds them from within. qhe most complete understanding of prayer is particularly offered in its connection with fasting. then we briefly look at what is said about prayer and how it is definedI we can see that the emphasis is naturally more on the state of the heart and soul and less on the body as a possible expression of prayer or of prayer generally. qhe answer to the questionI “that is prayer?” is found in the Catechism of the Catholic Church. ft is the definition of pt. qherese of the Child gesusW “cor meI prayer is a surge of the heart; it is a simple look turned toward heavenI it is a cry of recognition and of loveI embracing both trial and joyK” ft is also the definition of pt. gohn aamasceneW “mrayer is the raising of one’s mind and heart to dod or the requisition of good things from dodK”


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mrimarilyI the conversation with dod as a spiritual activity is emphasised. eoweverI there is also the practice and the experience that not only thoughtsI conversation and spiritual acts on their own are included in prayerI but so is the body. mrayer becomes more complete by means of the body and the movementI which accompanies the words of prayer. qhe body and its movement support prayer making it more complete and expressive so that it may more easily encompass the entire person. qhe unification of the body and soul in prayer are particularly manifested in fasting and prayer. qhe physical fast makes prayer more complete. A person who fasts prays better and a personI who praysI fasts more easily. fn this wayI prayer does not only remain an expression or wordsI but includes the entire human being. mhysical fasting is an admission to dod before men that one cannot do it alone and needs help. A person experiences his helplessness more easily when he fasts and that is whyI by means of the physical fastI the soul is more open to dod. tithout fastingI our words of prayer remain without a true foundation. fn the lld qestament the faithful fasted and prayed individuallyI in groups and in various life situations. Because of thisI they always experiences dod’s help. ECf. bzr UIONJOP; O Chr OMINOF gesus ascribes a special power to fasting and prayerI especially in the battle against evil spirits Ecf. jk VIOVF. qhe same practice is found in the tradition of the Catholic Church and us most evident in the rules of all orders and religious communities. pt. Bernard wrote about the relationship between fasting and prayer sayingW “f will tell you something that you will understand easily and that you have often experiencesI if f am not mistaken: fasting gives certainty to prayer and makes it fervent… By means of prayerI strength is gained for fasting and through fasting the grace of prayerK casting strengthens prayer and prayer strengthens fasting and offers it to the iordK” qhis is apparent because by means of fasting one becomes more awake and open to dod and to what is spiritual. cor the same reasonI fasting is connected to the bucharist. thile a person practises renunciation and lives for a period of time with breadI he prepares himself for a meeting with the aivine Bread. qhis exceptional meeting with dodI especially in connection with the bucharistI is evidence of how fasting is positive in itself and how it enables us to realize the fundamental goal of prayer – the meeting of the entire person with dodI the paviour. fn our timeI dandhi is known as a man who fasted and prayed. ee saidW “jy religion teaches me that in every affliction which cannot be alleviatedI it is necessary to fast and prayK” Although it is known that dandhi fasted and prayed with political goals in mindI he deeply believed that only dod could change the heart and man’s intentions through fasting and prayer. ee believed that with fasting and prayerI man is purified within and frees himself from guiltI whichI et the same timeI is an expression of solidarity with those who suffer. crom the aboveI it must be concluded that fasting and prayer are inseparable just as man as a wholeI comprised of the spiritI soul and bodyI is inseparable.

CfW cr. plavko BarbarićW cast with the heartI fnformativni Centar „jir” jeđugorjeI OMMM Evou can find this book in the pouvenir phop of the marish office in jedjugorjeF


tisdom of the eoly ppirit

fn the message of jay ORI OMMNI lur iady saysW ... seek the wisdom of the eoly ppirit to lead you … qhe quest for wisdom is common to all cultures of the ancient jiddle and car bast – bgyptI jesopotamiaI fndiaI ChinaK qhe wisdom sought in these cultures always involved a practical purposeI namely that of behaving in such a way as to succeed in lifeK qhis always led to a certain understanding of the worldI and a certain conception of moralityI within a oeligious contextK fn dreece of the Sth century before ChristI this reflection became more and more speculativeI so that wisdom turned into philosophyK tisdom wasI thereforeI an important element of ancient civilizationK ft could be called the humanism of antiquityK fn biblical reflection the tord of dod takes the form of wisdomI but this does not mean that the revelation becomes a mere form of humanismK fnspired wisdomI even when it includes the best elements of human wisdomI is always essentially distinct from humanismI and this is particularly evident in the kew qestamentK

tisdom in the lld Testament qhe first wise man the lld qestament mentions is king polomonW his wisdom does not come from menI but from vahwehI from whom he asks “an understanding heart to judge” his people “and to distinguish right from wrong” EN hings PI9FK qhis is how polomon is elevated beyond the sin of our forefathers Adam and bveI who – incited by the serpent – wanted to become “like gods who know what is good and what is bad” Edenesis PIRFI taking something which dodI in eis wisdomI kept for eimselfK


qhe prophets of the lld qestament raise their voice against the false wisdom of the royal councillors and scribes; led by human interestsI they transform the iaw of vahweh into a lie Egeremiah 8I8; fsaiah O9INRFI despising the tord of dodI which is the only source of true wisdom Egeremiah 8I9FK fsaiah announces the coming of a just king who will posses the fullness of the wisdom of the ppirit of vahwehW “a spirit of wisdom and of understandingI a spirit of counsel and of strengthI a spirit of knowledge and of fear of the iordI and his delight shall be the fear of the iord. kot ba appearance shall he judgeI not by hearsay shall he decideI but he shall judge the poor with justiceI and decide aright for the land’s afflicted. gustice shall be the band around his waistI and faithfulness a belt upon his hips.” Efsaiah NNINJRF qhis teaching of the prophets rejects the temptation to succumb to a self complacent humanismW the salvation of man comes only from dodK

Towards true wisdom qhe destruction of gerusalem confirms the teaching of the prophetsW the false wisdom of the royal councillors leads the country to ruin! crom now onwardsI true wisdom can freely develop in fsraelK fts foundation is the iaw of dodI and its crown is the cear of the iord Emroverbs 9INM; pirach NIN4JOMFK crom now onwardsI the scribesI rid of their arrogant pretensionsI will include in their reflection all the good which human thinking can offer themI and humanism can develop in the light of faithK

gesus – the tisdom of dod gesus teaches in the manner of the wise men of the lld qestamentW he uses their styleI speaking in proverbs and comparisonsK iike themI ee gives the rules of life Epermon on the jountainI jatthew RISITFI not to abolish the iaw and the mrophetsI but to accomplish them fully Ejatthew RINTFK jany disciples turn away from eimI because eis wisdom is “hardI and who can accept it?” Egohn SISMFK gesus promises eis disciples the gift of wisdom Eiuke ONINRFI but the crown of all eis works is the promise of the eoly ppiritI which will be given after gesus is glorifiedI so that the disciples may understand fully and be able to applyI to live and to spread eis teachingK Egohn TIP9; N4INS; NSINPF ?ft is better for you that f go. cor if f do not goI the Advocate will not come to you. But if f goI f will send him to you. And when he comesI he will convict the world in regard to sin and righteousness and condemnation.» Egohn NSITJ8F “oivers of living water will flow from within him! ee said this en reference to the ppirit that those who came to believe in him were to receive.” Egohn TIP8JP9F aying on the crossI gesus yields up eis spiritK Egohn N9IPMF As a dood phepherdI ee gives eis life freelyW “ko one takes it from meI but f lay it down on my own. f have the power to lay it downI and power to take it up again.” Egohn NMINTJN8F jore than a prophetI more than a messiahI gesus is the pervant of vahwehI the pon of dod and the pon of jan who has to suffer in order to transmit to men the wisdom of


dod and the glory of dod Efsaiah ROINPJRPINOFI to pour out eis ppirit and thus show all the wisdom of dod’s plan of salvationK “The message of the cross is foolishness to those who are perishingI but to us who are being saved it is the power of dod. cor it is writtenW f will destroy the wisdom of the wiseI and the learning of the learned f will set aside. there is the wise one? there is the scribe? there is the debater of this age? eas not dod made the wisdom of the world foolish? cor since in the wisdom of dod the world did not come to know dod through wisdomI it was the will of dod through the foolishness of the proclamation to save those who have faith. cor gews demand signs and dreeks look for wisdomI but we proclaim Christ crucifiedI a stumbling block to gews and foolishness to dentilesI but to those who are calledI gews and dreeks alikeI Christ the power of dod and the wisdom of dod. cor the foolishness of dod is wiser than human wisdomI and the weakness of dod is stronger than human strength.” EN Corinthians NIN8JPNF “ff we live in the ppiritI let us also follow the ppirit!” (dalatians RIORF


oest in dod

fn the message of guly ORI OMM1I lur iady saysW “…give your soul and your eyes rest in dod … find peace in nature and you will discover dod the Creator … then you will find joy in your heart…”

oest and work crom the very beginningI dod gave to fsrael the commandment to “sanctify the pabbath” Ebxodus OMI8FI to give glory to dod through prayer and ceasing of all workI and for two main reasonsW J Because rest is the sign of human freedom: fn sanctifying the pabbathI fsrael remembers how vahweh delivered him from bgyptian slavery Eaeuteronomy RI1RFK J Because rest is taking part in the creative plan of dod the Creator: jan who ceases all activity and praises the iord follows the Creator who takes rest on the seventh day of creationW “ee rested on the seventh day…” Edenesis OIOFK oest is a sign between vahweh and his faithfulW “Between me and the fsraelites it is to be an everlasting token…” Ebxodus P1I1TFK jan’s rest signifies his freedom and his adoption by dodW it does not mean only to cease to with workI but to live joyfully in the image of dodK

Towards the rest in dod fsrael understood only progressively the spiritual nature of the restI which dod had commanded to himK The mromised iand, an image of the rest in dod After the bxodus from bgyptian slaveryI the announced rest in the mromised iand was a fruit of a long process of crossing the desert and conquering the land Egoshua O1I4PsFK


then the king polomon finally consecrates the qemple of gerusalemI he acclaimsW “Blessed be the iord who has given rest to his people fsraelI just as he promised!” E1 hings 8IRSFK fn the time of king polomonI who was a “man of peace”I dod gave to his people “peace and tranquillity” E1 Chronicles OOIVFI and every one can rest “under his vine or under his fig tree” E1 hings RIRFK vahweh eimself dwells in the qempleI ee finds in the qemple the place of eis rest Emsalm 1POI14F and gives rest to those who seek eim EO Chronicles 14ISFK coretaste of the promised final rest fn different waysI fsrael has discovered the joys of spiritual restK fn times of persecution Emsalm RRLR4FI in trials Emsalm 1SL1RFI through the experience of his nothingness Emsalm PVLP8FI the psalmist prays dod to give him some respite and abandons himself to the dood phepherdI who gives him rest Emsalm OPLOOFK qhis interior rest also offers the iawW to walk righteously means to find rest Egeremiah SI1SFK qhe remnant of fsrael will take restI with none to disturb them Ewephaniah PI1PFK fn the pong of pongsI the bride dreams about the midday restI at the end of seeking Epong of pongs 1ITFK tisdom promises rest to those who seek itW ff the wise concludes that “f have laboured only a littleI but have found much” Epirach R1IOTFI it is because tisdom dwells in fsraelI which is chosen for the place of her rest Epirach O4ITJ11FK qhis foretaste of the rest in dod helped gob to support his sufferingsI although – to be delivered – he even desired to find rest in death Egob PI1PFK qhe prophet aaniel announces that the fullness of final rest shall come only when the light of the oesurrection shall enlighten the darkness of the graveW “do and take your restI you shall rise for your reward at the end of days!” Eaaniel 1OI1PF

oest and action in gesus Christ oest and oedemption fn conflict with the mhariseesI gesus explains the real meaning o pabbathW “qhe pabbath was made for manI not man for the pabbath” Ejark OIOTFI to save life EPI4FK oest should mean liberation of man and glorification of the CreatorK ln the day of pabbathI gesus heals and delivers Eiuke 1PI1SF and so shows eis power over the pabbath Ejatthew 1OI8FI because ee realizes what pabbath had announcedW the liberation of the children of dodK qo obtain for us this restI the oedeemer has “nowhere to rest his head” Ejatthew 8IOMF; he will rest it only at the moment of eis death on the cross Egohn 1VIPMFK oevelation of the rest of dod


qo justify his action on the day of pabbathI gesus saysW “My cather is at work until nowI so f am at work!” Egohn RI1TFK fn dodI work and rest do not exclude each otherI but express the transcendent character of the life of dod; it is a mystery announced by the book of tisdomI when it speaks about rest in the midst of work Epirach O4FK ChristI and those who follow eimI go at any time in search of the lost sheep Ejatthew VIPS; gohn 4IPSFI because gesus says to those who come to eimW “f shall give you rest” Ejatthew 11IOVFK oest in maradise According to the ietter to the eebrewsI the fullness of rest sought by the eebrews in the mromised iand is given to those who are faithful to gesus ChristW “cor we who believed entered into that rest … and whoever enters into dod’s restI rests from his own works as dod did from hisK” Eeebrews PITJ4I11FK qhe final restI it is maradiseI where enter those who die in the iordI accompanied by their works Erevelation 14I1PFK oest in heavenI in factI does not mean ceasing of actionW for those who worship the beastI there will be no relief day or night Eoevelation 14I11FI but the iiving praise the glory of dod day and night Eoevelation 4I8FI which is the perfection of actionK CfW socabulary of Biblical qheology


merfection

fn the message of jarch ORI OMMNI lur iady saysW f am with youI little childrenI and f call you to perfection of your soul and of everything you do. fn eis permon on the jountI gesus spoke to the crowd and to eis disciples and ee presented the eeavenly cather as the example of perfection to be followedW “po be perfectI just as your heavenly cather is perfect.” Ejatthew RI48FK fn the kew qestament this surprising precept takes the place of the lld qestament’s commandment “vou shall be holyI because f am holy!” Eieviticus NNI4RX N9IOFK crom thisI most certainlyI a change of viewpoint was clearly manifestedK

lld Testament qhe lld qestament speaks about holiness more thanI about perfectionK dod is eolyI which means that is of another order than the creatures of this worldX ee is greatI powerfulI terrible Eaeuteronomy NMINTX ms TSFX marvelously good and faithful Ebxodus P4X msalm NPSFX just Emsalm 99FK ee is not called “perfect”W in eebrewI this word is used referring only to limited beingsK qhe lld qestament speaks about the perfection of eis works Eaeuteronomy POI4FI of eis iaw Emsalm N9I8FI of eis ways EO pamuel OOIPNFK then dodI tho is eolyI chooses a ‘people’ for eimselfI this ‘people’I itself becomes holyK qhis means it is separated from what is profane and is consecratedK At the same timeI the exigency of perfection imposes itself upon himW what is consecrated has to be intact and without faultI physically complete Eieviticus OOIOOFI morally irreproachable – serving vahweh with a “perfect heart”I sincerely and faithfully EN hings 8ISNX cfK aeuteronomy SIRX NMINOFI obeying the commandments and fighting against evil Eaeuteronomy NTITKNOFK mious gews were seeking perfection through the observance of the iaw Emsalm NN9FK

New Testament qhe dospel pays homage to this perfectionI full of expectationI which is the perfection of the parents of gohn the BaptistI “irreproachable” in their fidelity to the iaw Eiuke NISFI and the


perfection of pimeon and Ann EOIORJP8FK keverthelessI if the practice of the iaw is complacent and pretends to close the person unto himselfI then it is only a false perfection and provokes the opposition of gesus EcfK iuke N8I9JN4X gohn RI44FI and later of maul EcfK oomans NMIP sX dalatians PINMFK According to the words of gesusI the iaw has to be observed in a different wayK cully revealing that the jost eoly dod is a dod of loveI gesus gives the request to perfectionI which comes from the relationship with dodI an entirely different orientationK ko more questions are raised about the integrity to be preservedX but only of the gifts of dodI of the love of dod to be received and to dispersedK gesus didin’t consider eimself as “just”I avoiding the contact with sinnersW it was for them that ee came Ejatthew 9INO sFK ee is the qrue “spotless unblemished lamb” EN meter NIN9FI prefigured in the prescriptions of ieviticusK eoweverI ee took our sins upon eimself and shed eis blood for their forgivenessX this is how ee became our “perfect” priest Eeebrews RI9 sFI capable to make us perfect Eeebrews NMIN4FK merfection in humility tho wants to profit from the salvation that ee brings has to recognize himself as a sinner EN gohn NI8FI to renounce to any personal advantage and count only on eis grace Emhilippians PITJNNX O Corinthians NOI9FK tithout humility and detachmentI one cannot follow gesus Eiuke 9IOPX OOIOS sFK bveryone is not called to the same kinds of effective renunciation EcfK jatthew N9INN sX Acts RI4FI but who wants to advance towards perfection has to walk generously on this wayX the word addressed to the rich young man attracts his attentionW “ff you want to be perfectI goI sell whatever you have … and comeI follow me” Ejatthew N9IONX cfK Acts 4IPS sFK merfection of love merfection to which the children of dod are called is the perfection of love EColossians PIN4X oomans NPI8JNMFK fn the passage of iuke – parallel to jatthew RI48I instead of “perfect”I we read “merciful” Eiuke SIPSFI and both contexts speak about universal charityI of love extended even to the enemy and the persecutorK qhe Christian has to keep himself from evil Ejatthew RIO9 ssX N meter NIN4 ssFI butI in order to be like his cather Ejatthew RI4RX bphesians RIN sFI he has to be concerned about the evildoer EcfK oomans RI8FI has to love him andI whatever the price may beI to “conquer evil with good” Eoomans NOIONX N meter PI9FK Eft is very interesting that in the message of jarch ORI OMMNI addressed to the visionary jarijaI lur iady calls us to perfectionI and in the message of jarch N8I OMMNI given only one week earlier to the visionary jirjanaI on the occasion of her annual ApparitionI lur iady calls us to love and mercyK “qoday f call you to love and mercyK dive love to each other as your cather gives it to youK Be merciful EpauseF J with the heartK … bvery mercy that comes from the heart brings you closer to my ponK” merfection and progress


qhis conquering generosity never considers itself satisfied of the result which it has obtainedK crom now onI the idea of progress is linked to the idea of perfectionK qhe aisciples of Christ were always striving to make progressI to grow in knowledge and in love Emhilippians NI9FI even when they were already formed Christians Ein dreekW “the perfect one’s” – N Corinthians OISX N4IOMX cfK mhilippians PINOKNRFK merfection and parousia qhey never stop preparing themselves for the Coming of their iordI hoping that dod would allow them to be found without reproach on that day EN qhessalonians PINO sFK qhey wanted to respond to the desire of ChristI who presents to eimself a Church “in splendor…” Ebphesians RIOTFX forgetting what laid behindI they strained forward to what lay ahead EcfK mhilippians PINPFI in order to “attain to the unity of faith and knowledge of the pon of dodI to mature manhoodI to the extent of the full stature of Christ” Ebphesians 4INPFK ECfW uavier ieonJaufourI Biblical Theology’ aictionaryF


peeking dod

fn the message of gune ORI OMMNI lur iady saysW “… seek dod through me …” fn the Book of bcclesiastesI it is saidW “eowever much man toils in searchingI he will not understand!” Ebcclesiastes 8INT)I while gesus announcesW “The one who seeksI finds!” Ejatthew TI8)K fn the depth of his heartI man always seeks dodI but his seeking often goes astrayK This is whyI in his seekingI man needs a permanent helpK peeking dodI man understands that he would not seek eimI if dod did not seek him firstI and seek him continuouslyI manifesting this seeking through the history of the Chosen meopleI through the calls of the prophets and saintsI through the apparitions of jary… fn this seekingI dod was complete and thoroughW he enclosed the pastI present and the future all within the fncarnation of gesus ChristK

peeking dod lriginallyI “seeking dod” or “seeking the word of dod” meant to consult dodI mostly through the mediation of a priestJievite or a prophetK “The people come to me to consult dod. thenever they have a disagreementI they come to me to have them settle the matter between them and make known to them dod’s decisions and regulations.” Ebxodus N8INR)K “ptand here by your holocaust while f go over there. merhaps the iord will meet meI and whatsoever are eis commandsI f will tell you.” Ekumbers OPIP)K This way of seeking dod may include a risk of superstition and a desire to use dod for one’s own goalsK tho really seeks dod has one deep desireW “lne thing f ask of the iordI this f seekW to dwell in the house of the iord all the days of my life… lf you my heart speaks; you my glance seeks; your presenceI l iordI f seek.” Emsalm OTI4K8) “peeking dod” means also to venerate him in a right manner and to oppose oneself to the cult of false gods Eaeuteronomy 4INRJPN)K oefusal of false gods demands conversionW it is the permanent theme of the prophetsK There is no seeking of dodI if one does not seek what is right and justK Amos saysW “peek me that


you may live!” EAmos RI4sKN4) fsaiah saysW “peek the iord while he may be foundI call him while he is near… iet the scoundrel forsake his way and the wicked man his thoughts; let him turn to the iord for mercy; to our dod who is generous in forgivingK” Efsaiah RRISs) te have to seek dod “with our whole heart and our whole soul” Eaeuteronomy 4IOV; geremiah OVINP)K gesus says the sameW “peek first the kingdom of dod and his righteousnessI and all these things will be given you besides.” Ejatthew SIPP)

True and false seeking bven in fsraelI seeking dod was stained by veneration of false godsI like Baal EO hings NIO)I and by other distortionsW seeking council from varoius visionariesI even invoking the dead Eieviticus NVIPN; aeuteronomy N8INN; N pamuel O8IT; fsaiah 8INV)K jany kept forgetting the fundamental conditionsW they became a people who seeks justice but forgets what is right EcfK fsaiah R8IO)K This is why fsaiah says to his peopleW “ft is your crimes that separate you from your dod” Efsaiah RVIO)K The true seeking of dod happens in the simplicity of the heart Etisdom NIN)I in humility and poverty Ewephaniah OIP; msalm OOIOT)I with a broken heart and a humble spirit Eaeuteronomy PIPVs)K ft is then that dod allows eimself to be found Egeremiah OVIN4)I and this is why the psalmist saysW “peeI you lowly onesI and be glad; you who seek dodI may your hearts be merry!” Emsalm SVIPP) gesus ChristI who knows the intentions of the heartI is the point of discernment between true and false seeking of dod; from the moment ee came into the worldI seeking dod and seeking Christ became one and the sameK To know gesus Christ and to gain eim Emhilippians PI8KNO)I maul is ready to renounce everythingI first of all his own righteousnessI to allow himself to be gained by eim through faithK peeking Christ continues after eis AscensionI in “seeking what is above” Egohn NPIPP; Colossians PIN)K

dod seeks man fn seeking dodI man comprehends that dod sought him first EN gohn 4INV)I that ee attracts us to eimself by eis pon Egohn SI44)K fn this initiative of the grace of dodI we recognize the main theme traversing the whole BibleI is the theme of ilsbI the deepest characteristic of the heart of dodK dod wants to speak to the heart of men Eeosea OINRs)I and ee goes eimself in search of his flock and seeks the lost sheep Ebzekiel P4IRs; P4INOKNS)I ee loves eis spouse passionately Epong of pongs PINJ4; RIS; SIP)K The pon of dod showed us how far this love goesW “The pon of Man has come to seek and to save what was lost.” Eiuke NVINM) and announces that ee will take to eimself those who belong to eimI “so that where f amI you also may be” Egohn N4IP)K CfW socabulary of Biblical Theolog

Thoughts from the Bible  

In Her messages, on several occasions, the Queen of Peace has called to the reading of Holy Scripture. According to Her words, the Bible. Th...

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