12/6

Marriage in the Image of God

 The following is a research paper written as part of my graduate studies in Theology at Franciscan University of Steubenville

“All nations seem, more or less, to have forgotten the true notion and origin of marriage,” Pope Leo XIII said in his encyclical in 1880, and it seems even truer today.[1]

Many have come to believe that marriage is “invented by man”[2] and that “sexual intercourse is … solely a natural response to human instinct and human need.”[3] However, as the Catholic Conference of Catholic Bishops states:“It is not just instinct, human desire, or need which must be considered in human sexual activity. One must understand human life and the human spirit, which transcends biology and humanistic philosophy. Human sexual activity cannot be separated from the nature and dignity of human life and the process by which that life is transmitted.”[4] This transcendence is the human soul, and this dignity of human life is the image of God.

As Christians should understand it, sex was created by God as a sacred and exclusive gift for marriage, which is “the wise institution of the Creator to realize in mankind His design of love.”[5] In response to the secular culture, the Church has expressed how marriage (including the marital act) is not only very good, but a sacred symbol of God’s love—which is a free, total, faithful, and fruitful gift of self.

Marriage and Sexuality are Very Good

When God created the earth, the stars, and the plants and animals, He said that each was “good,”[6]—but after He created human beings, He said they were “very good.”[7] This shows the great dignity humanity has above the rest of creation, and this applies to the whole human person—not only to the human soul, but to the body and human sexuality as well.

Because “man is a person in the unity of his body and his spirit,” therefore “the body can never be reduced to mere matter: it is a spiritualized body, just as man’s spirit is so closely united to the body that he can be described as an embodied spirit.”[8] Because of this unity of body and soul, “man is not allowed to despise his bodily life, rather he is obliged to regard his body as good and honorable since God has created it and will raise it up on the last day.”[9] And because the person is a union of body and soul, “It is also through the body that man and woman … form a ‘communion of persons’ in marriage”[10]—it is a union of their whole persons, not merely their bodies.

In this way, “The sexual characteristics of man and the human faculty of reproduction wonderfully exceed the dispositions of lower forms of life,” who do not possess immortal souls nor are created in the image of God as humans are.[11] Because of this dignity of human persons, “the acts themselves which are proper to conjugal love and which are exercised in accord with genuine human dignity must be honored with great reverence.”[12]

Fallen, But Redeemed

The fall of man, however, damaged his relationship with God, himself, and others; but through the coming of the Savior, humanity’s relationships can experience a restoration of their original goodness. For Christ, who is “the image of the invisible God”[13] and “the perfect man,” thus “restores the divine likeness which had been disfigured from the first sin onward.”[14] Through the Holy Spirit whom Christ sent to dwell within man, “the whole man is renewed from within, even to the achievement of ‘the redemption of the body.’”[15] In this way, “The bodies of the husband and wife” are redeemed and made holy by becoming “the dwelling-place of the Holy Spirit.”[16]

Marriage in the Image of the Trinity

Furthermore, human sexuality and marriage are not only very good, but are created in the image of God. Marriage is an image of God’s love, first of all, as a symbol of the Trinity. From the very beginning, “God created mankind in his image.”[17] As Pope Paul VI expressed in Humanae Vitae, “Married love particularly reveals its true nature and nobility when we realize that it takes its origin from God, who ‘is love.’”[18] This image of love is first of all the community of persons in the Trinity: “Let us make man in our image,” God said, “after our likeness.”[19] Pope John Paul II explains how God created humanity from the “pattern and inspiration” of “the mystery of his Being, which is already here disclosed as the divine ‘We.’”[20] He describes how “the ‘communion’ of persons is drawn in a certain sense from the mystery of the Trinitarian ‘We,’ and therefore ‘conjugal communion’ also refers to this mystery.”[21]

Because God is love through being a communion of persons, He created humanity also for love and communion, not only with Himself but with each other, expressed especially through the complementarity and communion between male and female: “God created man in his own image, in the image of God he created him; male and female he created them.”[22] John Paul II notes how “Man is created ‘from the very beginning’ as male and female…. Hence one can discover, at the very origins of human society, the qualities of communion and of complementarity.”[23] We see that from the beginning “God did not create man as a solitary,” and that “Their companionship produces the primary form of interpersonal communion.”[24] It is evident from Genesis that “It is not good for the man to be alone,” and therefore God made “a helper suited to him.”[25] Finally, “It is striking that the ‘image of God’ here refers to the couple, ‘male and female’…. inasmuch as he is also the Creator, the fruitfulness of the human couple is a living and effective ‘image,’ a visible sign of his creative act,” and “becomes a symbol of God’s inner life…. for in the Christian vision of the Trinity, God is contemplated as Father, Son and Spirit of love.”[26]

In other words, just as the love between the Father and the Son manifests itself as the person of the Holy Spirit—in a similar way, the love between the Spouses is so powerful and fruitful that it creates a third person, the new child produced from the two. In this way especially, “The triune God is a communion of love, and the family is its living reflection.”[27]

Marriage in the Image of Christ and the Church

Secondly, marriage is in the image of God because it is a symbol of the love between Christ the Bridegroom and His bride, the Church. John Paul II explains how “Jesus describes himself in the gospels as ‘the Bridegroom,’”[28] a description of God “which had already been used in the Old Testament” and which “reveals the essence of God and confirms his immense love for mankind. But the choice of this image also throws light indirectly on the profound truth of spousal love.”[29]

In particular, Ephesians tells husbands to love their wives “even as Christ loved the church and handed himself over for her.”[30] Here, it tells us that wives are to act in obedience to their husbands as the Church is in obedience to Christ; and husbands are to act in imitation of Christ, loving their wives with sacrificial love.[31] In this way, the spouses are to love and respect one another through their marriage and through the marital act itself, acting as imitations of how Christ loved the Church and sacrificed Himself for her: “Thus, following Christ … by the sacrifices and joys of their vocation and through their faithful love, married people can become witnesses of the mystery of love which the Lord revealed to the world by His dying and His rising up to life again.”[32]

This incredible, boundless love of Christ is the only perfect example of love, without which humanity cannot come to understand the true meaning of love. As John Paul II expressed: “Could we even imagine human love without the Bridegroom and the love with which he first loved to the end? Only if husbands and wives share in that love and in that ‘great mystery’ can they love ‘to the end.’ Unless they share in it, they do not know ‘to the end’ what love truly is and how radical are its demands.”[33]

Marriage and the Eucharist: A Foretaste of the Wedding Feast of the Lamb

This union between Christ and the Church is especially expressed and brought about by the communion of the Eucharist—which the unity of the spouses also reflects and is spiritually strengthened by.

John Paul II describes the Eucharist as “The liturgical crowning of the marriage rite,” which is “the sacrifice of that ‘Body which has been given up’ and that ‘Blood which has been shed,’” and “which in a certain way finds expression in the consent of the spouses.”[34] Just as the Church becomes one Body in Christ, so in a similar way the spouses become “one flesh”[35] in the marital union: “Spouses are called to celebrate their conjugal love by becoming one flesh in the Lord.”[36] Pope Francis affirms this “close bond between married life and the Eucharist,” since “the food of the Eucharist offers the spouses the strength and incentive needed to live the marriage covenant each day as a ‘domestic church.’”[37] Thus, while being a part of Christ’s Church whom He gave Himself up for, marriage seeks to imitate this love Christ has for His Church.

Furthermore, as Pope Francis says, “The family’s communal journey of prayer culminates by sharing together in the Eucharist. There, spouses can always seal anew the paschal covenant which united them and which ought to reflect the covenant which God sealed with mankind in the cross.”[38]

Finally, the Eucharist and Holy Matrimony reflect each other as sacraments, since they are both meant to bring about the unions which they signify—a union between Spouses, and a union between Christ and His Church. Both the communion of Marriage and especially this Eucharistic Communion is a foretaste of the union one will have with God in Heaven, a foretaste of “the wedding feast of the Lamb.”[39]

Marriage as a Sacrament

Furthermore, at the Wedding at Cana, Marriage was established by Christ as a Sacrament, a covenantal union between the Spouses and God. When Jesus turned water into wine, this prefigured the wine which would be turned into His own blood. Thus, “What marriage is in nature becomes, by the will of Christ, a true sacrament of the New Covenant, sealed by the blood of Christ the Redeemer.”[40] As the Second Vatican Council proclaims, just “as God of old made Himself present to His people through a covenant of love and fidelity, so now the Savior of men and the Spouse of the Church comes into the lives of married Christians through the sacrament of matrimony.” [41] And, as the Bridegroom of the Church, “He abides with them thereafter so that just as He loved the Church and handed Himself over on her behalf, the spouses may love each other with perpetual fidelity through mutual self-bestowal.”[42]

As a Sacrament, marriage is “a sign and source of that peculiar internal grace by which ‘it perfects natural love, it confirms an indissoluble union, and sanctifies both man and wife.’”[43] By this Sacrament, “they are strengthened and, one might almost say, consecrated to the faithful fulfillment of their duties.”[44] Not only this, but through the sacrament of marriage, “Authentic married love is caught up into divine love,” of which it is a symbol, “that this love may lead the spouses to God.”[45]

Thus the ultimate goal of marriage is to lead each other Heaven—to union with God. That is why Pope Francis emphasizes that “A positive experience of family communion is a true path to daily sanctification and mystical growth, a means for deeper union with God…. a path which the Lord is using to lead them to the heights of mystical union.”[46] In this way, again, the sacrament of Holy Matrimony is truly meant to bring about the grace which it signifies—union between the spouses and ultimately with God.

It is important to note, however, that “in order that the grace of this sacrament may produce its full fruit, there is need … of the cooperation of the married parties; which consists in their striving to fulfill their duties to the best of their ability and with unwearied effort.”[47] Pope Francis expressed well that “no family drops down from heaven perfectly formed; families need constantly to grow and mature in the ability to love. This is a never-ending vocation born of the full communion of the Trinity, the profound unity between Christ and his Church.”[48] Thus, it is only “Gradually, ‘with the grace of  the Holy Spirit,’” that the spouses “grow in holiness through married life, also by sharing in the mystery of Christ’s cross, which transforms difficulties and sufferings into an offering of love.’[49] Moreover, moments of joy, relaxation, celebration, and even sexuality can be experienced as a sharing in the full life of the resurrection.”[50]

Marriage in the Image of God’s LoveFree, Total, Faithful, Fruitful

What is this true love meant to be like, then—this love of God which the spouses seek to emulate? Humanae Vitae outlines the fundamental aspects of true marital love as necessarily free, total, faithful, and fruitful.

Free

Love must, first of all, be free in order to be real love. God’s love is evidently free: He freely loves within Himself as the Trinitarian communion, and He chose to create the world and humanity out of love—not out of any need or selfish desire, since He is totally self-sufficient and perfect in Himself. Furthermore, Christ’s sacrifice for His Church was a freely chosen sacrifice, as He chose to give Himself up for us, saying to the Father “not my will but yours be done.”[51]

Furthermore, it is necessary that love be given freely in order to truly be love, because love is inherently a free gift of oneself; and it is for this reason that God gave human beings free will, “so that he can seek his Creator spontaneously, and come freely to utter and blissful perfection through loyalty to Him.”[52] This free will of man, given so that man may freely choose the good and love God, “is an exceptional sign of the divine image within man,” and therefore “man’s dignity demands that he act according to a knowing and free choice … not under blind internal impulse nor by mere external pressure.… emancipating himself from all captivity to passion.”[53]

Thus, “although matrimony is of its very nature of divine institution, the human will, too, enters into it and performs a most noble part. For each individual marriage … arises only from the free consent of each of the spouses.”[54] This is also one of the reasons why man is different from other animals—because He has the capacity to freely choose and to love: “This love is above all fully human, a compound of sense and spirit. It is not, then, merely a question of natural instinct or emotional drive. It is also, and above all, an act of the free will.”[55] This is why the marital union is “entirely different both from the union of animals entered into by the blind instinct of nature alone in which neither reason nor free will plays a part, and also from the haphazard unions of men, which are far removed from all true and honorable unions of will and enjoy none of the rights of family life.”[56]

Finally, this is why “It is the spouses who … are the ministers of the Sacrament of Matrimony”[57]—and if consent is not freely given (such as if it is given under external pressures or is severely hindered by the emotional or psychological state of the individual), then the marriage is not truly valid.

Total

Furthermore, the love of God which the spouses wish to emulate is total. This total giving of oneself is expressed above all in Christ’s total sacrifice on the cross: for “he humbled himself, becoming obedient to death, even death on a cross,”[58] and “No one has greater love than this, to lay down one’s life for one’s friends.”[59]

As expressed in Humanae Vitae, the love between spouses seeks to emulate this total self-gift of Christ, for “Whoever really loves his partner loves not only for what he receives, but loves that partner for the partner’s own sake, content to be able to enrich the other with the gift of himself.”[60] A love which is total is that which loves because it recognizes the dignity of the other made in the image of God. Marriage and the marital act are meant to “promote that mutual self-giving by which spouses enrich each other with a joyful and a ready will,” and “the unity of marriage will radiate from the equal personal dignity of wife and husband, a dignity acknowledged by mutual and total love.”[61]

As expressed by the Second Vatican Council: man “cannot fully find himself except through a sincere gift of himself.”[62] John Paul II explains how “this might appear to be a contradiction, but in fact it is not. Instead it is the magnificent paradox of human existence: an existence called to serve the truth in love. Love causes man to find fulfillment through the sincere gift of self.”[63] Mankind was made out love and for love, and this means to be a self-gift.

Faithful and Permanent

Furthermore, a love that is total requires that it also be faithful and permanent. “By its very nature the gift of the person must be lasting and irrevocable,” says John Paul II, and “the indissolubility of marriage flows in the first place from the very essence of that gift: the gift of one person to another person.”[64] Pope Francis also describes marriage as “the experience of belonging completely to another person,” and he quotes John Paul II in saying that this permanent fidelity is an “interior requirement of the covenant of conjugal love,” since “a person who cannot choose to love for ever can hardly love for even a single day.”[65]

Finally, as mentioned previously, this love is meant to imitate God’s love, which is always faithful and everlasting.[66] In particular, Christ’s self-gift on the cross was a total and final offering—one which afterwards granted the Holy Spirit to dwell within His Church and the Eucharist to sustain her, so that in these ways He would truly be with her “until the end of the age,”[67] until (by the grace of this same sacrifice) His Church could enter Heaven and live eternally in union with her Bridegroom.

Because this love and union between Christ and His Church is an eternal one, marriage too was made to be an eternal union until its fulfillment in Heaven: “the marriage of Christians recalls that most perfect union which exists between Christ and the Church … which union, as long as Christ shall live and the Church through Him, can never be dissolved by any separation.”[68] Therefore, as Pope Pius XI says:

Matrimonial faith demands that husband and wife be joined in an especially holy and pure love, not as adulterers love each other, but as Christ loved the Church … which of a truth He embraced with a boundless love not for the sake of His own advantage, but seeking only the good of His Spouse. The love, then, of which We are speaking is not that based on the passing lust of the moment nor does it consist in pleasing words only, but in the deep attachment of the heart which is expressed in action, since love is proved by deeds.[69]

Furthermore, since God is the creator, establisher, and model of marriage, He (speaking through Scripture as well as the Church) is also the final authority on marital matters. In the Scriptures, Christ Himself confirmed the necessity of marital faithfulness and the irrevocable character of marriage. When the Pharisees argue with Him over the Mosaic Law which allowed for divorce, Jesus emphasizes the passage from Genesis which says that “a man leaves his father and his mother and cleaves to his wife, and they become one flesh.[70] Jesus explains quite clearly: “So they are no longer two but one flesh. What therefore God has joined together, let not man put asunder…. For your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.”[71] Furthermore, Christ firmly said that “Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.”[72]

Finally, it is important to mention how marital fidelity is not only possible, but it is beneficial—while divorce is harmful both to the spouses and to the children involved. Humanae Vitae points out that, “though this fidelity of husband and wife sometimes presents difficulties … [t]he example of countless married couples proves not only that fidelity is in accord with the nature of marriage, but also that it is the source of profound and enduring happiness.”[73]

Pope Pius XI also discusses the merits of marital fidelity, by which “both husband and wife possess a positive guarantee of the endurance of this stability which that generous yielding of their persons and the intimate fellowship of their hearts by their nature strongly require, since true love never falls away.”[74] Furthermore, he says, “a strong bulwark is set up in defense of a loyal chastity against incitements to infidelity, should any be encountered either from within or from without; any anxious fear lest in adversity or old age the other spouse would prove unfaithful is precluded and in its place there reigns a calm sense of security.”[75] Additionally, the Second Vatican Council maintains that it is not only the “intimate union” of the spouses, but also “the good of the children” which requires a “total fidelity on the spouses and argue for an unbreakable oneness between them.”[76] Pope Leo XIII points out the great evils “that flow from divorce,” namely that:

Matrimonial contracts are by it made variable; mutual kindness is weakened; deplorable inducements to unfaithfulness are supplied; harm is done to the education and training of children; occasion is afforded for the breaking up of homes; the seeds of dissension are sown among families; the dignity of womanhood is lessened and brought low, and women run the risk of being deserted after having ministered to the pleasures of men.[77]

Nonetheless, the Church has allowed separation of spouses in extreme cases (though not a true divorce or remarriage):

When, indeed, matters have come to such a pitch that it seems impossible for them to live together any longer, then the Church allows them to live apart…. yet she never ceases to endeavor to bring about a reconciliation, and never despairs of doing so. But these are extreme cases; and they would seldom exist if men and women entered into the married state with proper dispositions, not influenced by passion, but entertaining right ideas of the duties of marriage and of its noble purpose.[78]

The Church also at times may grant an annulment of a marriage in a case where the marriage was not truly valid in the first place (such as if one of the substantial aspects of marriage as free, total, faithful, or fruitful was absent or severely hindered from the beginning), in which case a first true marriage afterwards would be allowed.

Fruitful

Finally, marital love in the image of God is fruitful. This is because, first of all, a total love requires fruitfulness—truly giving oneself fully to the other includes giving oneself in every aspect. Fully giving to and accepting the other includes accepting the fruitfulness, the child, which comes from such a union of love. “When a man and woman in marriage mutually give and receive each other in the unity of ‘one flesh,’” says John Paul II, “the logic of the sincere gift of self becomes a part of their life. Without this, marriage would be empty; whereas a communion of persons, built on this logic, becomes a communion of parents. When they transmit life to the child, a new human ‘thou’ becomes a part of the horizon of the ‘we’ of the spouses, a person whom they will call by a new name.”[79] Furthermore, the United States Conference of Catholic Bishops describes “the profound meaning of a life of intimacy,” of the marital union, as “that communion of two persons who must be open to each other in a mutual self-donation that reaches its apex in the loving union that bears fruit in children.”[80] A total gift of oneself includes the gift of one’s fruitfulness, which is a profound gift from God.

This fruitfulness is also a symbol of the love within the Trinity and between Christ and the Church. John Paul II explains that, when God said, “Be fertile and multiply,”[81] there is “present here the analogy of begetting and of fatherhood and motherhood.”[82] Just as the spouses’ love for each other begets a new person, so too, in a similar way, the love between the Father and the Son is so powerful that it is manifested as a third person, the Holy Spirit. Furthermore, Christ’s love for the Church is also fruitful, since it merited for us salvation, reconciling us to the Father and granting us “the first-fruits of the Spirit.”[83] Through the coming of the Son, the Spirit of love comes to dwell within His Church.

Furthermore, John Paul II points out here how “no living being on earth except man was created ‘in the image and likeness of God.’”[84] Because this love between the spouses is in the image of the Trinitarian God and of Christ the Bridegroom, the marital act is far from merely a means of pleasure, nor is it merely a means of union (though this is a vital aspect)—it is inherently a life-giving act, an act which leads to the creation of a family, and in being fruitful it is a greater and more beautiful union of love. “Their unity,” says John Paul II, “rather than closing them up in themselves, opens them towards a new life, towards a new person.”[85]

The Church’s documents affirm that the unitive and procreative aspects of the marital act are inseparable. The Second Vatican Council asserts that “Marriage and conjugal love are by their nature ordained toward the begetting and educating of children,” and describes children as “the supreme gift of marriage.”[86] Humanae Vitae affirms this and explains why this is so:

This particular doctrine … is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act. The reason is that the fundamental nature of the marriage act, while uniting husband and wife in the closest intimacy, also renders them capable of generating new life—and this as a result of laws written into the actual nature of man and of woman.[87]

Affirming Humanae Vitae, the United States Conference of Catholic Bishops explains that the unity and fecundity of marriage “are inseparable—not in the sense that both must be achieved in every act of conjugal intimacy, but in the sense that one may not deliberately act against either good in any act of conjugal intimacy.”[88] This affirms what Humanae Vitae said, that “an act of mutual love which impairs the capacity to transmit life… frustrates [God’s] design … and contradicts the will of the Author of life.”[89] It contradicts the way that man was created and devalues the marvelous gift of the new life of a human person. “Human life is sacred,” as Pope John XXIII has said; “From its very inception it reveals the creating hand of God.”[90]

Thus, one can see how the Church has responded to the modern ideas of sexuality and marriage with the truth that Holy Matrimony is made in the image of God—in the image of the Trinity and of Christ and the Church—in the image of a love that is a free, total, faithful, and fruitful gift of oneself. “In the face of a society that has lost sight of the profound meaning of marital intimacy,” we as Catholics need to not merely condemn the modern culture, but impress on our culture a positive sense of this sacredness. We, as Catholics in “a society that has separated sexuality from married love and intimacy from procreation” must therefore “call everyone to listen once again to the wisdom of Humanae Vitae and to make the Church’s teaching the foundation for a renewed understanding of marriage and family life.”[91]

Read more of my articles on Marriage, Sexuality, and Theology of the Body here.

God bless and keep you!

~Beloved Dreamer~


[1] Pope Leo XIII, Arcanum (On Christian Marriage) (1880), <http://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_10021880_arcanum.html&gt;. 7.

[2] Pope Pius XI, Casti Connubii (On Christian Marriage) (1930), <https://www.papalencyclicals.net/pius11/p11casti.htm&gt;.

[3] Pope Francis, Amoris Laetitia (2016), <http://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20160319_amoris-laetitia.html&gt;.1.

[4] Ibid.

[5] Pope Paul VI, Humanae Vitae (On the Regulation of Birth) (1968) <http://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_25071968_humanae-vitae.html&gt;. 8.

[6] Genesis 1:25. The Bible: New American Bible Revised Edition, United States Conference of Catholic Bishops, <https://bible.usccb.org/bible&gt;.

[7] Genesis 1:31.

[8] Pope John Paul II, Gratissimam Sane (Letter to Families) (1994), <http://www.vatican.va/content/john-paul-ii/en/letters/1994/documents/hf_jp-ii_let_02021994_families.html&gt;. 19.

[9] Pope Paul VI, Second Vatican Council, Gaudium et Spes (Pastoral Constitution on the Church in the Modern World) (1965), <http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html&gt;. 15.

[10] Gratissimam Sane 8.

[11] Gaudium et Spes 51.

[12] Ibid.

[13] Colossians 1:15.

[14] Gaudium et Spes 22.

[15] Gaudium et Spes 22; Romans 8:23.

[16] Gratissimam Sane 18; Cor 6:19.

[17] Genesis 1:27.

[18] Humanae Vitae 8; 1 John 4:8.

[19] Genesis 1:26, emphasis added.

[20] Gratissimam Sane 6.

[21] Ibid. 8.

[22] Genesis 1:27.

[23] Gratissimam Sane 6.

[24] Gaudium et Spes 12.

[25] Genesis 2:18.

[26] Amoris Laetitia 10-11.

[27] Ibid. 10-11.

[28] Matthew 9:15.

[29] Gratissimam Sane 18.

[30] Ephesians 5:25.

[31] Ephesians 5:21-24.

[32] Gaudium et Spes 52.

[33] Gratissimam Sane 19.

[34] Ibid. 11.

[35] Genesis 2:24; Matthew 19:5; Mark 10:8; Ephesians 5:31.

[36] Human Sexuality from God’s Perspective 2.

[37]  Amoris Laetitia 318.

[38] Ibid.

[39] Revelation 19:9.

[40] Gratissimam Sane 18.

[41] Gaudium et Spes 48.

[42] Ibid.

[43] Casti Connubii 38.

[44] Humanae Vitae 25.

[45] Gaudium et Spes 48.

[46] Amoris Laetitia 316.

[47] Casti Connubii 111.

[48] Amoris Laetitia 325.

[49] Relatio Finalis (2015) 87, as quoted by Amoris Laetitia 325.

[50] Ibid. 317.

[51] Luke 22:42.

[52] Gaudium et Spes 17.

[53] Ibid.

[54] Casti Connubii 6.

[55] Humanae Vitae 9.

[56] Ibid. 7.

[57] Gratissimam Sane 10.

[58] Philippians 2:8.

[59] John 15:13.

[60] Humanae Vitae 9.

[61] Gaudium et Spes 49.

[62] Ibid. 24.

[63] Gratissimam Sane 11.

[64] Gratissimam Sane 11.

[65] Amoris Laetitia 319; Pope St. John Paul II, Homily at Mass with Families, Cordoba, Argentina (8 April 1987), 1161-1162, as quoted from Amoris Laetitia 319.

[66] Jeremiah 31:3; Deuteronomy 7:92; Timothy 2:13; Psalm 91:4; Romans 8:38-39

[67] Matthew 28:20.

[68] Casti Connubii 36.

[69] Ibid. 23.

[70] Genesis 2:24, emphasis added.

[71] Matthew 19:6, 8.

[72] Luke 16:18.

[73] Humanae Vitae 9.

[74] Casti Cannubii 37.

[75] Ibid. 37.

[76] Gaudium et Spes 48.

[77] Arcanum 29.

[78] Ibid. 41.

[79] Gratissimam Sane 11.

[80] Human Sexuality from God’s Perspective 2.

[81] Genesis 1:28.

[82] Gratissimam Sane 6.

[83] Romans 8:23.

[84] Gratissimam Sane 6.

[85] Ibid. 8.

[86] Gaudium et Spes 50.

[87] Humanae Vitae 12.

[88] Human Sexuality from God’s Perspective 3.

[89] Humanae Vitae 13.

[90] Mater et Magistra 194, as quoted by Humanae Vitae 13.

[91] Human Sexuality from God’s Perspective 5.

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  1. samo lucijaPOVIJEST POBOŽNOSTI PRESVETOM SRCU ISUSOVU
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    POVIJEST POBOŽNOSTI PRESVETOM SRCU ISUSOVU
    Pobožnost Presvetom Srcu Isusovu istaknuto je obilježje suvremenog katoličanstva. Srce je postalo simbolom uzvišene Kristove ljubavi uglavnom u europskoj civilizaciji. Čak i u Bibliji srce se smatra više sjedištem znanja negoli ljubavi.Pobožnost Presvetom Srcu Isusovu nalazimo kod srednjovjekovnih mistika, kao što su Julijana iz Norwicha, Francisca Rimska i sv. Bonaventura. U 16. st. njegovali su je kartuzijanci i kasnije isusovci. Sv. Ivan Eudes (17. st.) dao joj je teološki temelj. Poticaj za uvođenje blagdana Srca Isusova, došao je iz francuskog grada Paray le Moniala prigodom ukazanja Srca Isusova, sv. Mariji Margareti Alacoque 1675. g. Ali tek je 1765. g. papa Klement XIII. dopustio slaviti blagdan Srca Isusova i to samo za one koji su izričito tražili. Bili su to poljski biskupi onoga vremena i rimska Nadbratovština Srca Isusova. Ubrzo su blagdan prihvatili redovnice Reda Pohođenja kojemu je pripadala sv. Margareta, cijeli Rim, potom biskupi i kraljica francuskog naroda, poglavari i članovi Družbe Isusove i tako se za kratko proširio gotovo u cijeloj Crkvi.Nakon što se blagdan Srca Isusova tako brzo proširio po mnogim biskupijama svijeta i vidjevši velike duhovne koristi od njegovog slavljenja, papa Pio IX. je 1856. g. posebnim dekretom odredio da se blagdan službeno slavi u cijeloj Katoličkoj Crkvi osobito s obzirom na potrebu zadovoljštine za grijehe. Misa i oficij odobreni su 1765. a općevažeći postali su 1856..Blagdan Presvetog Srca Isusovog slavi se u petak nakon blagdana Tijelova i stoga je lipanj mjesec Presvetog Srca Isusova.Jules Chevalier, utemeljitelj Misionara Presvetoga Srca Isusova je sebe i svoje djelo uvijek povjeravao Majci Božjoj. Majku Božju je štovao pod imenom Notre Dame du Sacre–Coeur (Majka Srca Isusova), a sam Isus je prvi misionar toga Srca, jer nam je prvo objavio Božju ljubav prema namaViđenja sv. Marije Margarete AlacoqueSv. Margareta Marija imala je od 1673. g. do 1675. g. nekoliko viđenja Srca Isusova. U jednom od posljednjih koje se obično zove “veliko ukazanje”, a bilo je 16. lipnja 1675. g., u tijelovskoj osmini, Isus daje nalog za uvođenje blagdana Srca Isusova: ” Stoga od tebe tražim da prvi petak nakon tijelovske osmine bude posvećen naročitom blagdanu u čast moga Srca, da mu se na taj dan učini časna naknada i prošnja naknadnom pričešću kako bi se naknadilo za sve nedostatke poštovanja dok je moje Tijelo u Euharistiji bilo izloženo na oltarima.“ Na svršetku poruke Isus obećaje nagradu svima onima koji budu svetkovali blagdan njegova Srca: ” Obećajem ti da će se moje Srce raširiti da obilno izlije bujice svoje božanske ljubavi na sve one koji mu budu iskazali tu čast, i koji će nastojati da je i drugi iskazuju.”Sveta Margareta Marija Alacoque rodila se je 22. srpnja 1647. u Lautecouru, u burgundskoj općini Verosvres, u biskupiji Antun, tridesetak kilometara od Paray-le-Moniala. Njezin otac Claude Alacoque u svom je selu vršio službu kraljevskoga bilježnika. Umro je mlad, ostavivši iza sebe brojnu obitelj. Njegova se udovica našla u velikim poteškoćama pa se morala i odijeliti od nekih svojih sinova. Kad je Margareti bilo 8 godina, dana je na odgoj u zavod klarisa-urbanistica u Charollesu. Tamo je naišla na sredinu punu revnosti i duhovnog poleta, što joj je veoma odgovaralo. Ona je već u četvrtoj godini života, i ne znajući pravo što čini, učinila zavjet čistoće. Bio je to Božji poticaj, zato joj je ozračje u Charollesu tako i godilo.Teška ju je bolest prisilila da ostavi sestarski zavod te se vrati kući u kojoj je gotovo uzeta bolovala četiri godine.Kad je ozdravila, morala je svladati i druge poteškoće da bi na koncu 24. godine života mogla ostvariti svoje pravo zvanje. Do potpune jasnoće o tome životnom zvanju došla je prigodom posjeta samostanu sestara od Pohođenja u Paray-le-Monialu. Bilo je to 25. svibnja 1671. Nalazeći se toga dana u samostanskoj govornici, jasno je u svojoj nutrini čula ove riječi: “Hoću da budeš ovdje!” U roku od tri tjedna zamolila je da bude primljena u taj samostan, a 25. kolovoza već je započela svoju postulaturu. Sljedeće godine, 6. studenoga, odjenula je redovničko odijelo te u ruke svoje poglavarice majke Marije-Franciske de Saumaise položila zavjete. I od tog se časa povijest njezina života i poslanja stapa s poviješću samostana u Paray-le-Monialu.Ako želimo njezin život obilježiti glavnim nadnevcima i službama, onda bi to izgledalo ovako: 15. svibnja 1684. postala je asistentica majke Marije Kristine Malin, kućne poglavarice; 4. siječnja 1685. imenovana je učiteljicom novakinja, a tu je službu obavljala do konca siječnja 1687.; nekoliko mjeseci kasnije ponovno je imenovana asistenticom. Umrla je u dobi od 43 godine 17. listopada 1690.Pod tom prilično prozaičnom patinom krio se ipak jedan velik i neobičan svetački život XVII. stoljeća, život vrijedan da se u nj udubimo i zamislimo. Margareta Alacoque u novom vijeku postade najveća glasnica kulta Srca Isusova, one pobožnosti koja je osvojila mnoštvo te koja i danas u jednostavnome puku, medu onima koji su bez predrasuda, živi i donosi obilne duhovne plodove. Zahvaljujući nalogu Margaretine poglavarice, majke de Saumaise, koja je željela izbliza slijediti mistična očitovanja u toj mladoj redovnici te joj u travnju i svibnju 1673. zapovjedila da ih opiše, doznajemo što se to u njezinoj duši zbivalo. Tek što je počela po nalogu poglavarice pisati, započeše i ona velika viđenja koja će njezino ime učiniti poznatim po cijelome svijetu. Mi ćemo se u ovom prikazu ograničiti na 4 glavna viđenja.Prvo je bilo na blagdan Sv. Ivana Evanđelista, 27. prosinca 1673. Margareta je tek napustila kućnu bolnicu te pošla u kapelicu i kleknula do rešetke kora, gdje su strogo klauzurne redovnice od Pohođenja obavljale svoje molitve i pobožnosti. Tada joj se ukazao naš Gospodin i ona je posve jasno i razgovijetno čula ovu poruku: “Moje božansko Srce tako je raspaljeno ljubavlju prema ljudima da više ne može u sebi zadržavati plamenove svoje žarke ljubavi, već ih mora razasuti. Tebe sam kao ponor nevrijednosti i neznanja odabrao da ispuniš taj veliki naum, da tako sve bude učinjeno od mene.”Misija je bila jasna, no jer je svetici, da bi je izvršila, bilo potrebno svjetla i milosti, Gospodin joj to nije uskratio jer on za izvanredne zahvate daje i izvanredne milosti. I tako je već tom zgodom svojoj odabranici objavio “divote svoje ljubavi i neizrecive tajne svoga Presvetoga Srca, koje joj je do toga dana skrivao”.Nakon više drugih ukazanja manjeg značenja Gospodin je početkom god. 1674., vjerojatno jednoga petka, Margareti objavio opet novu veliku poruku. Da se radilo o velikoj objavi, svjedočio je i vanjski dekor ukazanja. Gospodin joj se sa Srcem ukazao na prijestolju od plamenova, što bijahu sjajniji od sunca te prozirni kao najfiniji kristal. No u tom je vanjskom sjaju, prema Margaretinu opisu, bilo Isusovo Srce “okrunjeno trnovom krunom, koja simbolizira rane što mu ih zadajemo svojim grijesima, a nad Srcem se nalazio značajan križ; taj je križ ondje od prvih časova njegova utjelovljenja, a to znači od časa kad je bilo oblikovano i Presveto Srce; odmah je u nj bio usađen i križ pun svake gorčine.”Margaretin je opis tih objava težak, hrapav i nezgrapan. Nije bila laka na peru. No iz onoga što je teško izrazila jasno proizlazi dvoje: ponajprije neizmjerna Otkupiteljeva ljubav prema čovjeku, a zatim ljudski grijesi kojima nezahvalni ljudi vrijeđaju tu ljubav. To će doći naročito da izražaja u trećoj objavi, koja je jasna sinteza prvih dviju. Ta se objava dogodila nekoliko mjeseci kasnije, jednoga petka, sutradan po blagdanu Tijelova. Isus se tada, prema svetičinu opisu, ukazao “sav u sjaju slave, s pet rana, koje su bliještale kao pet sunaca, a iz njegova svetog čovještva izlazili su plamenovi sa svih strana, osobito pak iz njegovih divnih grudiju, koje su sličile ognjištu; a bile su otvorene da otkriju svu ljubav toga ljubaznoga Srca, koje bijaše onaj stvarni izvor tih plamenova”.I tada se Isus potužio na ljudsku nezahvalnost. “Za sva moja nastojanja oko njihova dobra ljudi su hladni i nehajni.” Isus kao uzvrat za tu nezahvalnost traži od svetice naknadu. Dok je to tražio, iz njegova je Srca izašao tako žarki plamen te je mislila da će je uništiti. Isus je toj poruci dodao i ovu: “Primit ćeš me u Presvetom Sakramentu svaki put kad ti poslušnost bude to dopustila.” A zatim je zatražio pričest svakoga prvog petka u mjesecu, a kao pripravu za to svetu uru koju će obavljati prostrta na zemlji u noći između četvrtka na petak od 11 sati do ponoći. I tako su u pobožnost Srcu Isusovu uvedene dvije glavne naknadne vježbe: sveta ura i sveta pričest na svaki prvi petak u mjesecu.
    Spomenimo još i četvrtu veliku objavu koja je dana za vrijeme tijelovske osmine između 13. i 20. lipnja 1675. Najvjerojatnije bijaše to datum 16. lipnja. U toj objavi Isus se potužio na rane što mu ih zadaju svojim nepoštovanjem sami vjernici i svojim svetogrđem nevjernici te dodao: “A ono što me najosjetljivije vrijeđa jest što to čine i meni posvećena srca.” Kao naknadu za sve te uvrede Gospodin je zatražio da se u petak po tijelovskoj osmini uvede poseban blagdan Srca Isusova na koji će se svetom pričešću i javnom otprošnjom naknaditi za uvrede nanesene Gospodinu dok je izložen na oltarima.Želimo li tu objavu primijeniti na sadašnje stanje i praksu u Crkvi, onda možemo jednostavno reći da blagdan Srca Isusova ima biti blagdan naknade i zadovoljštine za grijehe svih ljudi: i vjernika i bezbožnika i Bogu posvećenih osoba, za grijehe nemara i svetogrđa prema sakramentu Euharistije. Ako se zamislimo u činjenicu koliko se danas u svijetu, ali i u Crkvi griješi, koliko ima opustošenja i na svetim mjestima, gdje prebivaju Bogu posvećene duše, onda blagdan Srca Isusova, kao dan javnoga kajanja, naknade i zadovoljštine ima baš danas svoje naročito opravdanje.Možemo si zamisliti pred kakvim se golemim zadatkom nalazila siromašna klauzurna redovnica Margareta Alacoque i to zadatkom koji joj je povjerio sam Gospodin. On je u tome nije ostavio samu, već ju je uputio na svoga vjernoga slugu, oca Kaudija La Colombiedrea, poglavara isusovačke zajednice u gradu Paray-le-Monialu. Rekao joj je doslovno ovo: “Obrati se mome sluzi i reci mu od mene da učini sve što je moguće za uvođenje te pobožnosti i neka mi učini tu radost. ”U jednoj kasnijoj objavi god. 1678. Gospodin je Margareti iznova pokazao blago svoga Srca učinivši je baštinicom i djeliteljicom istoga. Možemo se samo diviti za kakvu je uzvišenu misiju bila odabrana svetica iz Paraya. Ona se pokazala dostojnom toga odabranja. Svim se žarom dala na posao širenja pobožnosti Srcu Isusovu. Radila je mentalitetom i osjećajnošću koji bijahu vlastiti okolini u kojoj je živjela, a i njezinu vremenu. Zna se da je pismeno pozvala čak i francuskoga kralja Luja XIV. da svoje kraljevstvo posveti Srcu Isusovu. U samome samostanu od Pohođenja Margareta je 20. srpnja 1685. novicijatom iskazala prvu javnu čast Srcu Isusovu, a 21. lipnja sljedeće godine pridružila joj se cijela zajednica u proslavi blagdana Srca Isusova.Od tada, unatoč raznim zaprekama, pokret štovanja Srca Isusova nije se više zaustavio. Papa Klement XIII. odobrio je 6. veljače 1765. dekret Kongregacije obreda kojim se dopušta Poljskoj i Rimskoj bratovštini Srca Isusova, kojoj je pripadao i samPapa, svetkovanje blagdana Srca Isusova. U Papinoj je namisli bilo da taj novi blagdan širi u Crkvi poruke dane Margareti Alacoque. Ona je bila povlašteno sredstvo da se proširi ona pobožnost koja je u Crkvi pod raznim oblicima bila uvijek prisutna i živa, davši joj ipak neke nove i originalne naglaske.Suvremenici događaja u Parayu brzo su otkrili izuzetnu krjepost Margarete Alacoque te su se trudili da i druge s njome upoznaju. Abbe Languet, generalni vikar u Autonu, već 25 godina nakon Margaretine smrti pokrenuo je postupak za njezino proglašenje blaženom, a napisao joj je i životopis. Sretan ishod brzog postupka za proglašenje Margarete Alacoque blaženom osujetili su janzenisti, kao što su uostalom učinili i za neke druge kauze u Francuskoj XVIII. stoljeća. Kad su se stišale janzenističke raspre, umuknula Francuska revolucija, kauza Margarete Alacoque je uznapredovala te ju je papa Pio IX. 24. travnja 1864. proglasio blaženom.Pape o Srcu Isusovu
    Pobožnost Srcu Isusovu jest najsigurnija i najkorisnija duhovnost. – Leon XIII.To je sinteza cijeloga kršćanstva. Pio XI.Štovanje Srca Isusova jest najkompletnija ispovijest kršćanske vjere. Pio XII.Srce Isusovo jest uzvišeni oblik one prave pobožnosti, koja se traži za naše vrijeme. Pavao VI.U Presvetom Srcu Isusovu nalazimo sintezu svih otajstava naše vjere. Papa Ivan Pavao II.ShareLike
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    Đăng nhập FacebookHãy đăng nhập Facebook để bắt đầu chia sẻ và kết nối với bạn bè, gia đình và những người bạn biết.Hermann Leiner
    Hermann har skickat Idag kl. 04:07Viel Trauer. Jedoch beherzigen wir, was er uns nicht sagen konnte: Gerechtigkeit findet man in der Übung der Tugenden von Glaube, Hoffnung und Liebe mit ihren Zwölf Früchten des Gottes Heiligen Geist. BEREUE JEDE ART VON UNMORALISCHER KLEIDUNG Nacktheit bezieht sich in GOTTES Augen auf Menschen, die ihre Beine, Schenkel und ihre Brust/ihr Dekolleté freilegen. Ebenso wenn eine Frau enge Kleider anzieht und eine Hose, die ihre Körperform deutlich zeigt. Der Teufel hat viele Frauen in dieser Generation getäuscht, dass es modisch und attraktiv ist, Oberschenkel, die Form der Hüften und das Dekolleté/die Brust in der Öffentlichkeit frei zu zeigen, statt zu bedecken. Der Teufel freut sich über solche Frauen, weil er weiß, dass solche Frauen mit solch einem Kleidungsstil ihn in ihr Leben einladen. Diese Frauen veranlassen auch viele Männer, Ehebruch in ihrem Herzen zu begehen, indem sie sich nach der unmoralisch gekleideten Frau sehnen/begieren und somit ihre eigene Würde bloß stellen. Wir sollten sehr vorsichtig sein worauf unsere Augen schauen und was andere sehen, wenn sie uns sehen, wie wir gekleidet sind. Hiob 31,1 Einen Bund habe ich mit meinen Augen geschlossen. Wie hätte ich da auf eine Jungfrau ⟨lüstern⟩ blicken sollen? Eine christliche Frau versteht diese Wahrheit und ist sehr sorgfältig, das andere Geschlecht nicht durch ihre Kleidung, Körperbewegungen und das Zeigen von nackter Haut zu erregen. Frauen müssen immer vorsichtig und wachsam sein. GOTT HASST UNMORAL, NACKTHEIT UND SEXUELLE SÜNDE ! Es ist Zeit für christliche Frauen, total aufzuwachen und mit ihrem eigenen Körper ein Gelübde abzulegen, als lebendiges Opfer für den HERRN in Reinheit zu sein. Der Teufel nahm Einfluss und hat viele Frauenkörper als Instrumente der Lust benutzt. GOTT möchte, dass sich alle Männer und Frauen von Nacktheit, unmoralischer und freizügiger Kleidung abwenden. Die Tage sind böse: Wir leben in einer bösen Welt, in der die Menschen das Böse als gut bezeichnen. Sie denken, dass es für Frauen durchaus akzeptabel ist, Hosen, enge Kleider, kurze Kleider oder einen Minirock zu tragen und ihre Brust/ihr Dekolleté, Körperform sowie Beine auf irgendeiner Weise frei zu zeigen. Man sieht Frauen in der Gemeinde, die soetwas tun und auch auf der Straße, im Büro und in den Medien, die ihre Beine, Arme, Brust/Dekolleté und nackte Haut zeigen, um gelobt zu werden. Es ist eine Sünde für eine Frau, ihren Körper frei zu zeigen. Christliche Frauen sollten lange Röcke tragen, die locker sind und nicht eng sind. Die Kleidung sollte auch nicht durchsichtig sein und keine nackte Haut zeigen. WIE DU DICH KLEIDEST UND SPRICHST, SAGT VIEL ÜBER DICH AUS UND ÜBER DEN ZUSTAND DEINES HERZENS! Die Art, wie du dich kleidest, beeinflusst die Art und Weise, wie du dich fühlst. Wenn du dich wie eine Prostituierte kleidest oder nur halb heilig und noch Kompromisse mir der Welt eingehst, wirst du dich auch so fühlen. Du kannst das nicht leugnen, es sei denn, Satan hat dein Bewusstsein neutralisiert. Die Art, wie du dich anziehst, spricht Bände über dich. Folge nicht der Menge, denn die Menge liegt immer falsch! Johannes 12, 43 denn sie liebten die Ehre bei den Menschen mehr als die Ehre bei Gott. Nacktheit heutzutage in verschiedenen Formen: • Eine Frau, die in der Öffentlichkeit und in der Gemeinde ihre Schenkel, Beine, Brust/Dekolleté zeigt. Das ist Nacktheit in GOTTES Augen! • Ein Mann der seine Hose hängen lässt und er dadurch seine Unterwäsche zeigt. Das ist Nacktheit in GOTTES Augen! • Wenn man bei einem Mann die Brusthaare sehen kann. Das ist Nacktheit! • Wenn man ein Teil deines Rückens sehen kann. Das ist Nacktheit! • Wenn man deine Achselhöhle beim Anziehen sehen kann. Das ist Nacktheit! • Wenn deine Kleidung durchsichtig ist. Das ist Nacktheit! • Wenn deine Körperform/Anatomie betont ist, durch deine Kleidung. Das ist Nacktheit! • Wenn du als Frau eine Hose anziehst, bist du nackt, da die Hose die Form deines Körpers zeigt. Das ist Nacktheit in GOTTES Augen! Schädliche Auswirkung der Nacktheit: • Förderung von Lust, Begierde, sexueller Unreinheit und jeder erdenklichen Form von Unmoral. • Nacktheit ist sexuelle Unmoral und verschmutzt den Geist der Schwachen. • Nacktheit öffnet dich für spirituelle Angriffe und Rückfälle. • Nacktheit ist Rebellion und Ungehorsam gegenüber dem Wort GOTTES. • Nacktheit ist keine Gerechtigkeit/Rechtschaffenheit und eine Sünde gegen das Wort GOTTES. • Nacktheit senkt die Würde einer Frau/eines Mannes. Lebe kein nacktes Leben, höre auf, deine Schenkel, Brust/Dekolleté, nackte Haut und Körperform frei zu zeigen. Denke daran, dein Körper ist der Tempel GOTTES! Halte ihn vollständig bedeckt. 1. Korinther 6, 18 Flieht die Unzucht! Jede Sünde, die ein Mensch begehen mag, ist außerhalb des Leibes; wer aber Unzucht treibt, sündigt gegen den eigenen Leib. WÄHLE! Dein Körper kann ein Instrument des HERRN sein oder des Teufels.Dölj originalmeddelandeSnaga Radosne Vijesti tm5sS marecoprrsforo gkl. 13nnSs:odgroed0u0 · “U ovome se sastoji sud: Svjetlo je došlo na svijet, a ljudi su više voljeli tamu nego Svjetlo, jer su im djela bila zla. Svatko tko čini zlo mrzi svjetlo i ne dolazi k svjetlu, da se ne otkriju njegova djela. Onaj koji radi što je pošteno dolazi k svjetlu, da bi se očitovalo da su njegova djela učinjena u Bogu.” (Ivan 3,19-21) Ateist ne nijeće činjenicu da Bog postoji jer se čvrsto pouzdaje u znanost i evoluciju. Ne radi se o tome. Ateist negira Boga radi ljubavi prema grijehu. I baš kao što kriminalac bježi od policije, tako i ateist bježi i sakriva se od Boga. Ljudima je ugodno živjeti u grijehu i ne biti nikome odgovoran za svoje ponašanje, misli i postupke. Laganje, pijanstvo, ogovaranje, pornografija, razvratnost, idolopoklonstvo, krađa, zavist, svakojake prijevare …itd su lažna zadovoljstva i lažna sloboda onoga koji to čini, jer je grijeh upravo ono što čovjeka drži u ropstvu i tjera ga u vlastitu propast. No, to se ne odnosi samo na ateiste, već i na one koji se deklariraju kao kršćani, a ostaju u svojim grijesima i nikada zapravo nisu doživjeli istinsko obraćenje. „Ili zar ne znate da nepravednici neće baštiniti kraljevstva Božjega? Ne varajte se! Ni bludnici, ni idolopoklonici, ni preljubnici, ni mekoputnici, ni muškoložnici, ni kradljivci, ni lakomci, ni pijanice, ni psovači, ni razbojnici neće baštiniti kraljevstva Božjega.“ (1.Korinćanima 6,9-10) Bez nove naravi, bez obraćenja i nanovorođenja živimo u okovima grijeha i neprestano ignoriramo i sakrivamo se od Boga. Nevolja s ljudima nije povezana toliko s njihovim umom koliko s njihovom naravi. Stoga nam Biblija toliko puta napominje da nam je potrebna nova narav, da se moramo obratiti, da moramo staviti Boga u samo središte našeg života umjesto svojih želja i zadovoljstava. Dobra vijest je da osoba ne mora zauvijek ostati rob grijeha. Kada dođe do vjere u Isusa Krista i nanovo se rodi, ona se “oslobađa grijeha”. “Sve mi je dopušteno!” Ali – sve ne koristi. “Sve mi je dopušteno!” Ali – neću da mnome išta vlada.“ (1.Korinćanima 6,12) “Віјаѕtе rоbоvі grіјеhа, аlі ѕtе, hvаlа Воgu, оd ѕrса роѕlušаlі оnо рrаvіlо nаukа kојеmu ѕtе роvјеrеnі; dа, оѕlоbоđеnі grіјеhа, роѕtаdоѕtе ѕlugе рrаvеdnоѕtі.” (Rіmlјаnіmа 6, 18) “Оvо znаmо: nаš је ѕtаrі čоvјеk zајеdnо ѕ nјіm rаѕреt dа оnеmоćа оvо grеšnо tіјеlо tе vіšе nе rоbuјеmо grіјеhu. Та tkо umrе, орrаvdаn је оd grіјеhа.” (Rіmlјаnіmа 6, 6-7) „To evo, bijahu neki od vas, ali oprali ste se, ali posvetili ste se, ali opravdali ste se u imenu Gospodina našega Isusa Krista i u Duhu Boga našega.“ (1.Korinćanima 6,11)9 mar 2021 19:27Du har skickat 9 marshttps://www.olimje.net/index.php/sl/bozja-lekarnicaDu har skickat 9 marsdomovine fratarlijekarnu znas `?10 mar 2021 00:39Du har skickat 10 marshttps://www.bitno.net/vijesti/hrvatska/ivo-robic-pred-smrt-je-svoju-milijunsku-vilu-u-icicima-darovao-crkvi-danas-sluzi-kao-kapela/10 mar 2021 15:58Du har skickat 10 marshttps://www.bitno.net/vijesti/svijet/spanjolska-djevojcica-iz-bolnickog-kreveta-ostvarila-san-i-postala-misionarkom-mjeseca-dana-prije-smrti/5 maj 2021 01:40Du har skickat 5 majDanijel Ceraj Sramotan članak! Još jedan perfidan pokušaj da se vjernike nagovori da prime u najmanju ruku moralno dvojbeno, eksperimentalno cjepivo! Sva cjepiva nama dostupna, testirana su, a neka i proizvedena na bazi stanica poteklih od pobačene djece. U Hrvatskoj najviše korišteno AstraZeneca cjepivo u sastavu navodi da je napravljeno od stanica poteklih od bubrežnih stanica ljudskog embrija. Dokument se može se naći na slijedećoj poveznici: https://www.tga.gov.au/…/cmi-approved-covid19-vaccine… 403 ForbiddenTGA.GOV.AU403 Forbidden 1????https://fb.watch/5gocr34FsA/00:48Du har skickat Idag kl. 00:488 Signs You Are Under Spiritual Attack.Loss of spiritual desire. The goal of any spiritual attack is to turn you away from what Jesus wants to do in your life. That is why the first warning sign of attack is a loss of spiritual desire. We don’t live by feelings alone, but there is a difference between doing something merely out of obligation and doing something because you delight in it. When you delight in the Lord, nothing else compares. Someone passionate for Jesus Christ finds pleasure in the things of God.2. Physical fatigue. The second warning sign is physical fatigue. I know that doesn’t sound very spiritual, but keep in mind that we are created beings—spirit, soul, and body. If my body is weak, it allows things to get into my mind (soul), and that allows things to negatively affect my spirit. Many times we face our greatest attacks just before a great promotion or just after a great victory. Keep in mind when you’re going through it—an attack could very well be an indication that you are about to be promoted or just had a great victory.3. “Lack attack.” The third sign that you are under attack is a “lack attack.” There are times when it seems that all of your resources dry up at the same time. The enemy attacks in this to get you to take your eyes off of Jesus and put your eyes on money. If he can get you worrying rather than worshiping, you will start making decisions based on opportunity rather than anointing. Always remember there are two times in your life when you are especially vulnerable to temptation: when you have nothing and when you have everything. Stay close to Jesus Christ in both the good times and the bad times.4. Weak prayer life. The fourth sign that you are under spiritual attack is a weakening prayer life. “Could you not watch with Me one hour?” Jesus asked His disciples. Then He told them, “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matt. 26:40-41).5. Feeling overwhelmed and helpless. Are you feeling overwhelmed by circumstances? That could be a sign that you are under attack. The word circumstance comes from two words: circum (encircle) and stance (stand). In other words, you are standing encircled by what’s going on. It doesn’t take long for feelings of being overwhelmed to lead to hopelessness. The Bible says, “Hope deferred makes the heart sick” (Prov. 13:12). It also tells us, “Faith is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1). If the enemy can get you to lose hope, he can get you to stop living by faith.6. Old habits and lifestyles resurface. The sixth sign that you are under spiritual attack is that old iniquities begin to resurface in your life. What is an iniquity? Some consider iniquities to be those old habits that your soul wants to fall back on when things aren’t going your way—things that indulge the flesh. If this begins to happen, do not ignore the warning conviction of the Holy Spirit.7. Pulling away from Godly relationships. When old iniquities start tempting you, the next sign of spiritual attack is sure to follow: pulling away from godly relationships. Look around. Have you pulled out of relationships with people at church or with people in your small group? Are more and more of your friends carnally minded rather than spiritually minded? If so, you are stumbling around the battleground and the enemy has a target on your head.8. Five “Do Nots” to Break the Enemy’s Attack. Once you’ve taken a stand against the enemy’s attack, here are five “do nots” you must remember.Do not forget who made you. God created you with storms in mind. He has equipped you and you are going to make it through in Him.Do not forsake the time and place of prayer. Two things that are vital to a successful prayer life: a time of prayer and a place of prayer.Do not forsake the place of power. Your church is a place of power.Do not forsake the power of partnership. It is good to be around people who have lived longer, done more than you have and can give wise counsel.Do not disconnect from pastoral protection. I have often seen people under attack whom I wanted to pull close and help, but they refused. Don’t wait until the enemy is tearing you to pieces to seek the aid of those in a pastoral role in your life.If you are under attack, you can arm yourself against the enemy’s schemes, equip yourself to fight and win!https://www.charismamag.com/…/20588-8-signs-you-are…1 kommentarSuzana Monikahttps://www.facebook.com/arvin.arvidsson.9/videos/251866946606022/Du har skickat Idag kl. 01:03JOJ ISUSE DRAGI I DANAS ONO SA BUBREGA DJECE STANICE U ASTRA ZENICA VACINU -https://www.facebook.com/Alojzije.Stepinac.hr/posts/4067148380013142 https://www.facebook.com/najumary/posts/2609934359151864Sercan Kort
    Đăng nhập FacebookHãy đăng nhập Facebook để bắt đầu chia sẻ và kết nối với bạn bè, gia đình và những người bạn biết.Snaga Radosne Vijesti tm5sS marecoprrsforo gkl. 13nnSs:odgroed0u0 · “U ovome se sastoji sud: Svjetlo je došlo na svijet, a ljudi su više voljeli tamu nego Svjetlo, jer su im djela bila zla. Svatko tko čini zlo mrzi svjetlo i ne dolazi k svjetlu, da se ne otkriju njegova djela. Onaj koji radi što je pošteno dolazi k svjetlu, da bi se očitovalo da su njegova djela učinjena u Bogu.” (Ivan 3,19-21) Ateist ne nijeće činjenicu da Bog postoji jer se čvrsto pouzdaje u znanost i evoluciju. Ne radi se o tome. Ateist negira Boga radi ljubavi prema grijehu. I baš kao što kriminalac bježi od policije, tako i ateist bježi i sakriva se od Boga. Ljudima je ugodno živjeti u grijehu i ne biti nikome odgovoran za svoje ponašanje, misli i postupke. Laganje, pijanstvo, ogovaranje, pornografija, razvratnost, idolopoklonstvo, krađa, zavist, svakojake prijevare …itd su lažna zadovoljstva i lažna sloboda onoga koji to čini, jer je grijeh upravo ono što čovjeka drži u ropstvu i tjera ga u vlastitu propast. No, to se ne odnosi samo na ateiste, već i na one koji se deklariraju kao kršćani, a ostaju u svojim grijesima i nikada zapravo nisu doživjeli istinsko obraćenje. „Ili zar ne znate da nepravednici neće baštiniti kraljevstva Božjega? Ne varajte se! Ni bludnici, ni idolopoklonici, ni preljubnici, ni mekoputnici, ni muškoložnici, ni kradljivci, ni lakomci, ni pijanice, ni psovači, ni razbojnici neće baštiniti kraljevstva Božjega.“ (1.Korinćanima 6,9-10) Bez nove naravi, bez obraćenja i nanovorođenja živimo u okovima grijeha i neprestano ignoriramo i sakrivamo se od Boga. Nevolja s ljudima nije povezana toliko s njihovim umom koliko s njihovom naravi. Stoga nam Biblija toliko puta napominje da nam je potrebna nova narav, da se moramo obratiti, da moramo staviti Boga u samo središte našeg života umjesto svojih želja i zadovoljstava. Dobra vijest je da osoba ne mora zauvijek ostati rob grijeha. Kada dođe do vjere u Isusa Krista i nanovo se rodi, ona se “oslobađa grijeha”. “Sve mi je dopušteno!” Ali – sve ne koristi. “Sve mi je dopušteno!” Ali – neću da mnome išta vlada.“ (1.Korinćanima 6,12) “Віјаѕtе rоbоvі grіјеhа, аlі ѕtе, hvаlа Воgu, оd ѕrса роѕlušаlі оnо рrаvіlо nаukа kојеmu ѕtе роvјеrеnі; dа, оѕlоbоđеnі grіјеhа, роѕtаdоѕtе ѕlugе рrаvеdnоѕtі.” (Rіmlјаnіmа 6, 18) “Оvо znаmо: nаš је ѕtаrі čоvјеk zајеdnо ѕ nјіm rаѕреt dа оnеmоćа оvо grеšnо tіјеlо tе vіšе nе rоbuјеmо grіјеhu. Та tkо umrе, орrаvdаn је оd grіјеhа.” (Rіmlјаnіmа 6, 6-7) „To evo, bijahu neki od vas, ali oprali ste se, ali posvetili ste se, ali opravdali ste se u imenu Gospodina našega Isusa Krista i u Duhu Boga našega.“ (1.Korinćanima 6,11)9 mar 2021 19:27Du har skickat 9 marshttps://www.olimje.net/index.php/sl/bozja-lekarnicaDu har skickat 9 marsdomovine fratarlijekarnu znas `?10 mar 2021 00:39Du har skickat 10 marshttps://www.bitno.net/vijesti/hrvatska/ivo-robic-pred-smrt-je-svoju-milijunsku-vilu-u-icicima-darovao-crkvi-danas-sluzi-kao-kapela/10 mar 2021 15:58Du har skickat 10 marshttps://www.bitno.net/vijesti/svijet/spanjolska-djevojcica-iz-bolnickog-kreveta-ostvarila-san-i-postala-misionarkom-mjeseca-dana-prije-smrti/5 maj 2021 01:40Du har skickat 5 majDanijel Ceraj Sramotan članak! Još jedan perfidan pokušaj da se vjernike nagovori da prime u najmanju ruku moralno dvojbeno, eksperimentalno cjepivo! Sva cjepiva nama dostupna, testirana su, a neka i proizvedena na bazi stanica poteklih od pobačene djece. U Hrvatskoj najviše korišteno AstraZeneca cjepivo u sastavu navodi da je napravljeno od stanica poteklih od bubrežnih stanica ljudskog embrija. Dokument se može se naći na slijedećoj poveznici: https://www.tga.gov.au/…/cmi-approved-covid19-vaccine… 403 ForbiddenTGA.GOV.AU403 Forbidden 1????https://fb.watch/5gocr34FsA/00:48Du har skickat Idag kl. 00:488 Signs You Are Under Spiritual Attack.Loss of spiritual desire. The goal of any spiritual attack is to turn you away from what Jesus wants to do in your life. That is why the first warning sign of attack is a loss of spiritual desire. We don’t live by feelings alone, but there is a difference between doing something merely out of obligation and doing something because you delight in it. When you delight in the Lord, nothing else compares. Someone passionate for Jesus Christ finds pleasure in the things of God.2. Physical fatigue. The second warning sign is physical fatigue. I know that doesn’t sound very spiritual, but keep in mind that we are created beings—spirit, soul, and body. If my body is weak, it allows things to get into my mind (soul), and that allows things to negatively affect my spirit. Many times we face our greatest attacks just before a great promotion or just after a great victory. Keep in mind when you’re going through it—an attack could very well be an indication that you are about to be promoted or just had a great victory.3. “Lack attack.” The third sign that you are under attack is a “lack attack.” There are times when it seems that all of your resources dry up at the same time. The enemy attacks in this to get you to take your eyes off of Jesus and put your eyes on money. If he can get you worrying rather than worshiping, you will start making decisions based on opportunity rather than anointing. Always remember there are two times in your life when you are especially vulnerable to temptation: when you have nothing and when you have everything. Stay close to Jesus Christ in both the good times and the bad times.4. Weak prayer life. The fourth sign that you are under spiritual attack is a weakening prayer life. “Could you not watch with Me one hour?” Jesus asked His disciples. Then He told them, “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matt. 26:40-41).5. Feeling overwhelmed and helpless. Are you feeling overwhelmed by circumstances? That could be a sign that you are under attack. The word circumstance comes from two words: circum (encircle) and stance (stand). In other words, you are standing encircled by what’s going on. It doesn’t take long for feelings of being overwhelmed to lead to hopelessness. The Bible says, “Hope deferred makes the heart sick” (Prov. 13:12). It also tells us, “Faith is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1). If the enemy can get you to lose hope, he can get you to stop living by faith.6. Old habits and lifestyles resurface. The sixth sign that you are under spiritual attack is that old iniquities begin to resurface in your life. What is an iniquity? Some consider iniquities to be those old habits that your soul wants to fall back on when things aren’t going your way—things that indulge the flesh. If this begins to happen, do not ignore the warning conviction of the Holy Spirit.7. Pulling away from Godly relationships. When old iniquities start tempting you, the next sign of spiritual attack is sure to follow: pulling away from godly relationships. Look around. Have you pulled out of relationships with people at church or with people in your small group? Are more and more of your friends carnally minded rather than spiritually minded? If so, you are stumbling around the battleground and the enemy has a target on your head.8. Five “Do Nots” to Break the Enemy’s Attack. Once you’ve taken a stand against the enemy’s attack, here are five “do nots” you must remember.Do not forget who made you. God created you with storms in mind. He has equipped you and you are going to make it through in Him.Do not forsake the time and place of prayer. Two things that are vital to a successful prayer life: a time of prayer and a place of prayer.Do not forsake the place of power. Your church is a place of power.Do not forsake the power of partnership. It is good to be around people who have lived longer, done more than you have and can give wise counsel.Do not disconnect from pastoral protection. I have often seen people under attack whom I wanted to pull close and help, but they refused. Don’t wait until the enemy is tearing you to pieces to seek the aid of those in a pastoral role in your life.If you are under attack, you can arm yourself against the enemy’s schemes, equip yourself to fight and win!https://www.charismamag.com/…/20588-8-signs-you-are…1 kommentarSuzana Monikahttps://www.facebook.com/arvin.arvidsson.9/videos/251866946606022/Du har skickat Idag kl. 01:03JOJ ISUSE DRAGI I DANAS ONO SA BUBREGA DJECE STANICE U ASTRA ZENICA VACINU -https://www.facebook.com/Alojzije.Stepinac.hr/posts/4067148380013142 https://www.facebook.com/najumary/posts/2609934359151864

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http://glasnik-sim.hr/prvi-dan-devetnice/ https://www.youtube.com/watch?v=QeKuqtTT1H PRESVETO TIJELO I KRV KRISTOVA. TIJELOVO Svetkovina (četvrtak nakon Presv. Trojstva) VEČERNJA MOLITVA Isuse, ostavio si nam Sebe u sakramentu svoga Tijela i Krvi. Dao si nam neizreciv dar. Dar bogat ljubavlju. Darovao si nam čitavog Sebe. Hvala Ti, Isuse. Hvala Ti, Isuse, što si oduvijek bio čovjek blizine. Uz Tebe se svatko osjećao prihvaćen i ljubljen. Nitko nije imao dojam da si ga olako shvatio ili površno slušao. I danas je tako, Isuse. Utaži, Gospodine, moju glad za osobom povjerenja, osobom koja ima vremena i ljubavi za drugoga. Osobom koja ne važe, koja ne mjeri, koja nije zaokupljena prvenstveno sobom. Koja zna čuti nečije teškoće i onda kada samo šutnja progovara. Osobom koja će bez uvrijeđenosti saslušati ono što možda i ne želi čuti. Pomozi mi da tu osobu tražim jedino u Tebi. Znaš i sam koliko sam puta ranjena zbog neprisutnosti osoba koje bi mi trebale biti blizu. Razočarana jer se netko od najbližih ne sjeti da mi je potreban ili se ne sjeti nečega što nije trebao previdjeti. Boli me kada primijetim da me netko uopće ne sluša ili me potpuno ignorira. Gospodine, pomozi mi ispuniti te praznine. Pomozi mi drugome biti poput Tebe. Biti netko tko zna drugome biti blizak, tko zna biti bližnji. Biti netko tko ima vremena i ljubavi za drugoga. Isuse, održao si svoje obećanje da ćeš biti s nama u sve dane do svršetka svijeta. Dao si nam sebe u Kruhu života. Na Tebe više nitko ne mora čekati, Isuse, u svakom času si sama prisutnost. Na svakoj Misi, u svakoj Pričesti. Hvala Ti, Isuse, na tom daru. Hvala ti što se i meni daruješ svojim Tijelom i svojom Krvlju. Više nisam sama, nisam prepuštena samoj sebi. Hvala Ti, Isuse …Suzana Monika Suzana Monika IL SORRISO DI MARIA 7 mtSptoniuhsaceormed · Santa Madre di Lourdes, madre degli infermi, poni sotto il tuo manto i malati terminali. Accoglili sotto il tuo Santo Manto e dona pace e Serenità alle loro famiglie. Heliga Lourdes moder, sjuka moder, sätt dödssjuk under din mantel. Välkomna dem under din Heliga Manto och ge fred och stillhet till deras familjer. Redigera eller ta bort detta Gilla · Svara · 1m Suzana Monika Suzana Monika Fani Kovač‎ till Jezus te ljubi ♥ Jesus loves you 5tS Stponcsoreigdocfmf · Tolaži Oče žalostne otroke! Tolaži Oče žalostne otroke, ki v stiskah in nemiru trepetamo, priznanja in ljubezni ne poznamo, slabotne nam in vklenjene so roke. Trplenje reže rane nam globoke in križ težak nam upogiba ramo. Srce je v najbritkejših urah samo: suh list na sredi reke je široke. Tolaži Oče žalostne otroke: poslal je Sina ,da za nas trpi. Poslal Edinca,da za nas umre! Objele so nas prebodene roke in dvigajo nas tja,kjer angeli nas venčajo,se z nami vesele. Kristus je Bog z nami. in sicer je navzoč in deluje v Cerkvi in po Cerkvi. Cerkev je po Kristusovi in po Božji volji orodje odrešenjskega Božjega delovanja. *Pod tvoje varstvo pribežimo,o sveta Božja Porodnica*. * O Marija,Ti vedno siješ na naši poti kot znamenje odrešenja in upanja.* AMEN! Bekväm far till ledsna barn! Bekväm far ledsna barn, som vi darrar av problem och ångest, Vi vet inte igenkänning och kärlek, Våra händer är svaga och handbojor. Att lida skär ner våra sår djupt och ett tungt kors böjer vår axel. Hjärtat är bara i snabbaste timmarna: Torrlövet mitt i älven är brett. Bekväm far till ledsna barn: han skickade sin son för att lida för oss. Skickat en Edinburgh för att dö för oss! Vi blev kramade av de piercade händerna och de lyfter upp oss där änglar är de gifter sig med oss, de är nöjda med oss. Kristus är Gud med oss. och det är närvarande och fungerar i kyrkan och efter kyrkan. Kyrkan är ute efter Kristus och enligt Guds vilja, verktyg frälsningen av Guds agerande. * Vi springer under din vård, åh Guds fosterland *. * O Mary, du skiner alltid på vår väg som ett tecken på frälsning och hopp.* ÄNDRA! · Betygsätt den här översättningen La Luce Di Maria È Nei Nostri Cuori. har lagt till ett 3D-foto Isgånarutc mkolgaScf.fgpo 0in7Ss:4oitredd8 · ‼️⚜️✨‼️⚜️✨‼️⚜️✨‼️⚜️✨ ‼️⚜️‼️Gesù all'anima:‼️⚜️‼️ Abbracciati alla mia Croce e cerca conforto e la forza nelle tue pene da me, crocifisso per te. Abbi fede nel mio amore che non ti abbandona e nella protezione di Maria, che ti è Mamma amorosissima. Tu soffri nel tuo interno e non sai manifestare le tue pene, ma io le vedo e ti consolo con grazie speciali di amore. Ti benedico con la tua famiglia. ‼️⚜️✨‼️⚜️✨‼️⚜️✨‼️⚜️✨ ‼️⚜️!! ️ Jesus till själen :‼ ️!! ️ Omfamna dig till mitt kors och sök tröst och styrka i dina sorger från mig, korsfäst för dig. Tro på min kärlek som inte överger dig och på skyddet av Mary, som är underbar mamma. Du lider inuti och du vet inte hur du ska visa dina sorger, men jag ser dem och trösta dig med ett speciellt tack av kärlek. Jag välsignar dig med din familj. Redigera eller ta bort detta Gilla · Svara · 1 min. Suzana Monika Suzana Monika amen https://www.facebook.com/photo.php?fbid=407414197090353&set=gm.3643338919056069&type=1&theater

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  1. KNOWLEDGE AREAS
    IN THE NAME OF ZION (FULL DOCUMENTARY)
    13/01/2021 EDC2SDTM
    One of the most prominent books on Jewish supremacism is Jewish Supremacism: My Awakening to the Jewish Question by David Duke. The book argues that there is a powerful Jewish supremacist element in Judaism and Zionism that is great threat to both non-Jews and Jews. Duke uses direct quotes from the Talmud, other major Jewish sources such as the Jewish Encyclopedia, major Jewish magazines, and Jewish leaders to argue the existence of a group of hateful, anti-Gentile Jewish supremacists that may also boast of a Jewish control over media and politics.

    https://en.metapedia.org/wiki/Jewish_supremacism
    https://archive.org/details/MyAwakeningDavidDuke

    Jehovah, JHWH, Yahovah, YHVH, yud-hey-vav-hey, the tetragramaton, יהוה is the god of mischief, calamity, destruction, ruin. This is the psychopathic, genocidal god found in the Old testament. He commanded the blood sacrifice of animals and burnt offerings, the mutilation of male genitals, money lending and usury. His followers serve him well, being expelled over 1,031 historically documented times from various villages, cities, states and nations (expelled from over 100 nations) after leaving them in ruin and calamity, bankrupt financially as well as morally and spiritually. These followers promote homosexuality, they pervert and sexualize children, and promote pedophilia (Talmud). They teach Judaism in many forms including Zionism, Marxism and Freemasonry. They also teach and promote liberalism, socialism and communism. They engage in secret societies, and they are involved in both the black and white slave trades. They engage in genocide and seek to destroy the laws, culture, religion, and history of all the Aryan and so called ‘gentile nations.’ They write books about exterminating the Germanic/Aryan/White Race, and then project their crimes upon their victims. They infiltrate all positions of power and influence inside these nations, including all religions, banking, all forms of media (where they glorify fellow Jews and they demonize, slander and demoralize the nation, it’s citizens, it’s history, culture, art, religion, etc.), politics/government offices, judicial (where they pass laws to protect themselves and penalize their newly created enemies), academia (where they teach fallacies in math, art, science, history, anthropology etc.) and intelligence agencies (where they can monitor and control the entire country/world).

    A Satanic power that had taken hold of our whole nation, who had gripped in their hands all the key positions of the spiritual and intellectual life, but also of the political and economic life, and who monitored from these key positions the whole nation. A power at the same time possessed the influence to persecute with the law of those, if necessary, who undertook to join the fight against this power and who were willing to oppose resistance to the advance of that power. The almighty Judaism has declared the war on us thus in those days.” 卐 Adolf Hitler 卐

    Copyright Disclaimer Under Section 107 of the Copyright Act 1976, allowance is made for “fair use” for purposes such as criticism, comment, news reporting, teaching, scholarship, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use.

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