www.tebe-trazim.com

Em ne znam ni citirat..em sam mislila da je Fran šef foruma pa da će me zacrvenit ka da neću moć više pisat. Haahahha. Reko odo ja sama neš me ti izbacit. Skužila sam da je Admin narančaste boje ka šef foruma ...
hhahaha no dobro..

Ne bih se jer se ja uskoro kandidiram za moderatora..

Misliš da mogu nešto napravit što će ju ganuti da sruši zid?Već je i vrata stavila na njega,a škrta iako bogata.I nemam ja u sebi tog dobra,koje bi pobijedilo njeno zlo.I da sam ja morala motati stoput kao ti zbog tog kombija(kao što motam sada),potpisala bih ne jednu već 100 peticija.Iako,ona je zid stavila iz dišpeta,a oni,kako kažeš,iz nužde.Nažalost,takvi ljudi koji namjerno čine loše,izvuču iz mene isto najgore...Iako molim Isusa da učini srce moje po srcu svom,ne djeluje.

Prestani s time!
Nema nikakve veze s temom,ne zagađuj forum pokušajima da ljude svađaš!
Kakve veze imaš sa katolicima?Znam da sam zbog oholosti daleko od onog što bih trebala biti.Ali ti nisi ni na putu.Koja joga sada te uhvatila?Ne dociraj drugima kakvi bi trebali biti po nekom tvom mjerilu,a naročito te molim,da se kloniš mene.Jer,nisi Božji izaslanik,pomalo si smiješan,gledaj sebe(čisto sumnjam da i imaš koga drugog),rekla bih,radi na duhovnom rastu,ali bojom se,Valtorta je tu dosta štete napravila.Kažem,smiješno,dok se ne diraš u mene.

Valjda želi da treniram strpljenje i poniznost.Već sam puno razmišljala o tome.Ili želi da spadnemo na prosjački štap ja i muž,stalno dolaze neke pristojbe od suda,a mi ionako jedva kuburimo.Ali,ne dolazi do toga,samo bjesnimo,muž pogotovo...možda,jednom,bude drugačije..

Iako nije skroz u temi,ipak se tiče.A želim i upozoriti.
Znači,može se dogoditi da te neki psiho tuži,kao mene susjeda.I da sve izmisli,kao sruših joj zid,moje biljke joj temelje ruše,sve laž do laži.
Nemam pojma kako funkcionira institut samozastupanja.Čini se da svima u tom sistemu odgovara da imaš odvjetnika,ne šljive te na katastru nit igdje,ako sam dolaziš po podatke,dok odvjetnici ulaze preko reda.Enormno su skupi,pa ako ti mirovina ili plaća prelazi određeni cenzus,a iako je jako mala,nisi oslobođen plaćanja odvjetnika.U mom slučaju,pro bono,ali tko ne plati k....,plati k.... i ljekara,kaže poslovica...
Dakle,sudske pristojbe moraš platiti u roku 8 dana pod prijetnjom ovrhe.Moja odvjetnica tražila uviđaj(iako,kaže mi muž,tko je to vidio,da mi moramo dokazivati da nismo krivi,neka ona dokazuje,što tuži).Uviđaj je koštao cijelu moju plaću.Nakon koju godinu suđenja i njene žalbe višem sudu,odlučeno je u moju korist,jer sve je bila izmislila.
No,sud,koji je ažuran naplatiti svoje troškove,ne zanima kako ću ja naplatiti svoje troškove.Uviđaj 3800 i odvjetnica stavila 5000 svojih,da se naplati od nje.No,to ja moram tražiti,kaže odvjetnica.Uplatiti Fini 400 kn nepovratno i ako ona nema račun u HR(a vjerovatno nema,jer živi u Americi,fiktivno ovdje prijavljena,što ja kao kršćanka ne prijavljujem policiji),pojeo vuk magare.Neće ništa platiti,doći će tu ljeti i smijat mi se u facu...Pa zar nije za poluditi???Zar mi Bog ovakve situacije šalje da stvarno ispalim?

Kao kršćanki mislim da je dužnost prijavljivat policiji.
A to sad s ljudske strane..nema tu vajde.

Ma,onda se ja osjećam loše...kao neki špijun...pored svog njenog prijavljivanja policiji mene i muža.

Dobro misliš kad misliš da je vjera dar, samim time što je dar, vjera je i milost. Kao što znamo, Bog svakom čovjeku daje dostatnu milost za vlastito spasenje. Čak kad i ne bi dao svakom milosti, opet ne bi bio nepravedan, zato jer nikom nije ništa dužan dati. Svi ljudi su zgriješili, a time su zaslužili vječnu osudu. Ako kažnjava, tada je pravedan, ako pak spašava tada je milosrdan, nipošto nepravedan.

Rekao bi moj dobri prijatelj i učitelj Timotej (zvani Jobica);

Svatko se može obratiti, dok god je živ; a tko je uistinu među pozvanima/spašenima, zna samo Bog. Poneki će propasti iako su cijeli život bili uvjereni da će biti spašeni, a poneki će se spasiti kao "radnici posljednjeg sata", nakon što su cijeli život lutali i besposličarili, ili čak bili otvoreno zli. Jobica (zvani Timotej) "Pravovjerje"

Nisi čitala;


Mt 20,1-15 "Kraljevstvo je nebesko kao kad domaćin rano ujutro izađe najmiti radnike u svoj vinograd. Pogodi se s radnicima po denar na dan i pošalje ih u svoj vinograd. Izađe i o trećoj uri i vidje druge gdje stoje na trgu besposleni pa i njima reče: `Idite i vi u moj vinograd pa što bude pravo, dat ću vam.` I oni odoše. Izađe opet o šestoj i devetoj uri te učini isto tako. A kad izađe o jedanaestoj uri, nađe druge gdje stoje i reče im: `Zašto ovdje stojite vazdan besposleni?` Kažu mu: `Jer nas nitko ne najmi.` Reče im: `Idite i vi u vinograd.`" "Uvečer kaže gospodar vinograda svojemu upravitelju: `Pozovi radnike i podaj im plaću počevši od posljednjih pa sve do prvih.` Dođu tako oni od jedanaeste ure i prime po denar. Pa kada dođu oni prvi, pomisle da će primiti više, ali i oni prime po denar. A kad primiše, počeše mrmljati protiv domaćina: `Ovi posljednji jednu su uru radili i izjednačio si ih s nama, koji smo podnosili svu tegobu dana i žegu.`" "Nato on odgovori jednomu od njih: `Prijatelju, ne činim ti krivo. Nisi li se pogodio sa mnom po denar? Uzmi svoje pa idi. A ja hoću i ovomu posljednjemu dati kao i tebi. Nije li mi slobodno činiti sa svojim što hoću? Ili zar je oko tvoje zlo što sam ja dobar?`"

Ili;

Mt 21,28-31 "A što vam se čini? Čovjek neki imao dva sina. Priđe prvomu i reče: `Sinko, hajde danas na posao u vinograd!` On odgovori: `Neću!` No poslije se predomisli i ode. Priđe i drugomu pa mu reče isto tako. A on odgovori: `Evo me, gospodaru!` i ne ode. Koji od te dvojice izvrši volju očevu?"

O tome ti pričam.



Pa to stoji. Nemerem ništ protiv toga reći. Možda je baš suprug od spomenute gospođe taj koji je "radnik posljednjeg sata". Možda je on koji je prvo rekao: Neću!` No poslije se predomisli i ode. Koliko, kada, kako će taj čovjek primiti milosti, ne znamo. Ono što znamo da će primiti dostatno za spasenje. A to je ono najvažnije. Možda je i dosad primio, pa je "prokockao". To mi nemeremo znati.



Uvijek i u svemu poslušan papi Franji.


Sporno jest jel Bog može biti za nešto kriv ili ne može? Bog nemere biti za ništa kriv. Ne postoji takav Bog. Čak i da hoće, Bog ne može biti nepravedan.


There are two kinds of justice. The one consists in mutual giving and receiving, as in buying and selling, and other kinds of intercourse and exchange. This the Philosopher (Ethic. v, 4) calls commutative justice, that directs exchange and intercourse of business. This does not belong to God, since, as the Apostle says: "Who hath first given to Him, and recompense shall be made him?" (Romans 11:35). The other consists in distribution, and is called distributive justice; whereby a ruler or a steward gives to each what his rank deserves. As then the proper order displayed in ruling a family or any kind of multitude evinces justice of this kind in the ruler, so the order of the universe, which is seen both in effects of nature and in effects of will, shows forth the justice of God. Hence Dionysius says (Div. Nom. viii, 4): "We must needs see that God is truly just, in seeing how He gives to all existing things what is proper to the condition of each; and preserves the nature of each in the order and with the powers that properly belong to it."

Since good as perceived by intellect is the object of the will, it is impossible for God to will anything but what His wisdom approves. This is, as it were, His law of justice, in accordance with which His will is right and just. Hence, what He does according to His will He does justly: as we do justly what we do according to law. But whereas law comes to us from some higher power, God is a law unto Himself.


Truth consists in the equation of mind and thing, as said above (I:16:1). Now the mind, that is the cause of the thing, is related to it as its rule and measure; whereas the converse is the case with the mind that receives its knowledge from things. When therefore things are the measure and rule of the mind, truth consists in the equation of the mind to the thing, as happens in ourselves. For according as a thing is, or is not, our thoughts or our words about it are true or false. But when the mind is the rule or measure of things, truth consists in the equation of the thing to the mind; just as the work of an artist is said to be true, when it is in accordance with his art.

Now as works of art are related to art, so are works of justice related to the law with which they accord. Therefore God's justice, which establishes things in the order conformable to the rule of His wisdom, which is the law of His justice, is suitably called truth. Thus we also in human affairs speak of the truth of justice. Sv. Toma Akvinski "Summa Theologiae"



Naravno, svaki koji će propasti, propast će vlastitom krivicom. A dok još nije propao, i za najgoreg grešnika ima nade.


If we have charity, we naturally want to hope for the conversion of everyone without exception, even a monster like Hitler. But isn’t this merely wishful thinking? Aren’t some people beyond hope? On what objective basis could be founded our subjective hope for the worst of sinners? Augustine says that evil does not exist except in some good. But the evil of sin cannot be in the good of virtue or of grace, because they are contrary to it. Therefore it must be in the good of nature, and consequently it (sin) does not destroy it (nature) entirely. . . . [T]he good of nature that is diminished by sin is the natural inclination to virtue, which is befitting to man (it is an essential property, and therefore it remains in him) from the very fact that he is a rational being; for it is due to this that he performs actions in accord with reason, which is to act virtuously. Now sin cannot entirely take away from man the fact that he is a rational being, for then he would no longer be capable of sin. Wherefore it is not possible for this good of nature to be destroyed entirely (I-II,85,2).

St. Thomas’ analysis is totally logical:

1. Evil exists. It is not a substance, a being, but it is real. It exists.
2. If evil exists, it must exist in some being,
3. But all being is good. For God created all things, and declared them good.
4. Therefore evil must exist “in” a good thing. Evil is the perversion of a good thing, the lack of good in a thing that ought to have it: sight in an eye, or love in the will, or order in the passions.
5. What kind of good can evil exist in? There are two kinds of good: natural and supernatural.
6. Supernatural goods are either human (theological virtues) or divine (grace).
7. Evil cannot exist in either supernatural virtues or divine grace, for these are to evil like light to darkness. They are not open to good and evil indifferently, but their very essence is set on good.
8. Therefore, since evil exists and since it cannot exist in any supernatural good, it can exist only in some natural good, some good which is open to both moral good and moral evil.
9. But if evil destroyed all of the goodness in this natural good, it would have nowhere to exist.
10. Therefore there must be some remaining natural good in every thing where we find evil.
11. This also applies to human souls.
12. The good in human souls is virtue, or the inclination to virtue.
13. Therefore this good must remain in a human soul even among the worst vices and evils. This inclination to know and do the good is the very essence of a human soul, and can no more be destroyed, in this life, than the evenness of the number two or the threeness of the sides of a triangle.
14. Another proof of this conclusion is that in order for a man to be capable of sin, he must be capable of virtue, that is, he must know the good and know its goodness, feel the attraction of its goodness. This attraction to the good must exist in order to be overcome by the choice to do evil instead. If not, the choice to do evil is not a free choice.
15. Therefore we can always find this inclination to goodness, however weak and suppressed it is, even in the most wicked soul.
16. This is confirmed by examples in history: e.g., the repentant thief on the cross, Saul of Tarsus, the Gadarene demoniac, and Mary Magdalene, who had “seven devils”.
17. Therefore when we speak to a wicked man, we should speak to the good man inside him that is suppressed, the man who is being held prisoner. He is there. He needs someone to acknowledge his existence.
18. Sometimes he responds to fear and severity, sometimes to love and compassion. Use both, as Jesus did. Peter Kreeft "Practical Theology"

Osobi koja ima izopačen pogled na stvarnost, ovakve stvari mogu biti normalne, ili, još gore od toga, kako si ti napisala: "Fantastično normalno. Drugačije ne bi bilo normalno." Normalnoj osobi ovakve stvari mogu biti sve samo ne normalne. Zato pripazi što pišeš, pripazi da ti takve stvari ne pređu u naviku.