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PostPostano: 05 sij 2015 13:07 
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fileo napisao:
Rekao sam da s tobom nemam ništa...

Samuel napisao:
Kako nemaš ništa, a dijete?? Evo ga na!!

Lol. Slika

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PostPostano: 06 sij 2015 20:12 
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If the kenosis, and the form of Jesus’ existence in claim, poverty, and self-abandonment that is based upon the kenosis, made possible the bearing of the sin of the world, this act of bearing can be accomplished only in solidarity with the death that is the lot of all. In the Cross, as the consequence of the Incarnation, the ‘journey to the dead’ already lay implicit, as the burial of the body and the going of the dead soul to the other dead: ut per utrumque fratribus suis similaretur (Thomas). Since the momentum of the Father’s will, which loaded the world’s guilt on to Jesus’ kenotic fiat, in the truest sense ‘crushed’ the sufferer (Is 53.10), we have here no active descent—far less, a triumphant descent to take possession, or even only a descent that is a struggle in battle; we have only, in this ‘sinking down’ into the abyss of death, a passive ‘being removed’. This is indicated also by the sign of Jonah, when this is interpreted of the triduum mortis. The complete disarming of the principalities and powers (Col 2.14f.), the finally effective breaking into the house of the strong man, in order to bind him in chains (Mk 3.24f.), the robbing of the ‘gates of hell’ of their power (Mt 16.18)—all this can take place only from within, in participation in the absolute passivity of being dead; it is only thus that the one who is exalted could attain possession of the ‘keys of death and of the underworld’ (Rev 1.18). The obscure text 1 Pet 3.18-20 also truly speaks of a being of the dead Christ with the dead (physical death and spiritual death are inseparable here), and the ‘proclamation’ (ἐκήρυξεν) of salvation there is nothing other than the gospel which becomes objectively present in the world of the dead through the event itself, and thereby is made known. Hans Urs Von Balthasar "The Glory of the Lord, Vol. 7"

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A nation turns its lonely eyes to you, wo wo wo.


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PostPostano: 09 sij 2015 18:36 
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When he takes on this solidarity with sinners, in their most extreme condition, Jesus carries the Father’s saving will out to the end. It is an absolute obedience that reaches out beyond life and stands the test precisely in the place where otherwise only coercion and servitude reign. If we use our earlier terminology, we may say that on the far side of the boundaries of earthly existence, Jesus’ authority and poverty, but also his self-abandonment, exist no more, but are comprised within his obedience; but this is possible only if the whole structure of his being and his time is built upon the foundation of the free act of obedience that is his kenosis. In this deeper sense (not in a psychological sense), he is inter mortuos liber, ‘free among the dead’ (Ps 87.6 LXX). He is bound, in powerlessness: but this is due to his own free obedience, the only obedience that deserves to be called ‘the obedience of a corpse’ in the theological sense. Thereby, with the removal of the whole superstructure of the Incarnation, the eternal will of the Son within the Trinity to obedience is exposed, as the substructure that is the basis of the entire event of the Incarnation: and this is set face to-face with the hidden substructure of sinful existence, exposed in Sheol, as the state of separation from God, the ‘loss of his glory’. Now it is precisely this face-to-face confrontation between the ‘naked’ God and ‘naked’ sin that shows that Jesus’ solidarity even with the utter lostness of sinners presupposes the uniqueness of his condition: the ‘inclusive quality’ of his being with the dead rests upon something ‘exclusive’ that he alone possesses. This is recognised most easily if one reflects on the fact that the condition of Sheol is theologically indeterminable. A distinction between Hades and Hell, i.e. between a ‘temporary poena damni’ and a ‘definitive poena damni’, has no meaning, because the first leaves room for hope (and thereby for faith and love), and so cannot in the least be termed poena damni. But if the spiritual light of faith, hope and love can exist in Hades (something unknown to the classic theology of the Old Testament), then this light can be shed only by the future, by the redemption brought by Christ; this light can then have proleptically softened the true lostness to something else, and can have redeemed it. This dialectic leads to a merely ‘conditional’ state of Sheol: tenebantur debito damnationis aeternae, non quod eis aeterna fuerit, sed quod eis aeterna fuisset, nisi mors Christi eos ab hoc debito absolveret (Richard of St. Victor). And in that case Nicholas of Cusa is correct to deduce that Jesus was the only one who suffered the complete poena damni for all, just as he expiated alone all sin on the Cross; and as the eschatological abandonment by God passed over already on the Cross into what is timeless, so on Holy Saturday this abandonment by God becomes definitively timeless in Jesus’ being truly dead, in the loss of all the spiritual lights of faith, hope and love. Hans Urs Von Balthasar "The Glory of the Lord, Vol. 7"

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Where have you gone, Joe DiMaggio?
A nation turns its lonely eyes to you, wo wo wo.


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PostPostano: 09 sij 2015 22:01 
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Kaj veli Fran taj na engleskom što si postavio...ko ti je taj lik na avataru ako nije tajna...


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PostPostano: 09 sij 2015 22:30 
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Citat:
Kaj veli Fran taj na engleskom što si postavio..

Veli , da se obratiš i vjeruješ Evanđelju i da kažeš nadređenima da vam fali koja knjiga u Bibliji da to već jednom kompletirate i da se nepravite grbavi! :D



Citat:
.ko ti je taj lik na avataru ako nije tajna...


To ti je moja slika iz mladih dana za ličnu!!
I šta kažeš na zaliske,a?


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PostPostano: 10 sij 2015 17:56 
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fileo napisao:
Kaj veli Fran taj na engleskom što si postavio...ko ti je taj lik na avataru ako nije tajna...

Samuel ti je sve odgovorio. :) Između ostalog, ovaj na engleskom govori suprotno od tebe. Znači, jedan od vas dvoje govori krivo. Šta misliš Fileo, tko je taj koji govori krivo? Tko bolje poznaje sveto pismo: ti ili Hans Urs von Balthasar? A jesam ti sad postavio pitanje. :roll: :lol:

Lik na avataru je Samuel Beckett. Pravi frajer, jel? :lol:

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Where have you gone, Joe DiMaggio?
A nation turns its lonely eyes to you, wo wo wo.


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PostPostano: 10 sij 2015 22:03 
Čitam Gabriele Amorth-Egzorcist govori-. :D

Oduševljen knjigom,tko nije čitao velika preporuka.


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PostPostano: 29 sij 2015 09:56 
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Kako je tema pakao i sotona evo jedne molitve za osobnu zaštitu.

MOLITVA ZA OSOBNU ZAŠTITU
Ova molitva zaštite jedna je od najmoćnijih molitava u području duhovnog ratovanja. Učimo se na Jobovom primjeru na kojeg je Bog stavio svoju zaštitu, kao i oko njegove djece da im Sotona ne može prići, osim ako je to Bog dopustio - ili ako sami dopustimo.

U ime Oca i Sina i Duha Svetoga. Amen.

Oče nebeski, klanjam ti se i blagoslivljam te. Pristupam ti s čvrstom vjerom u obećanje tvoga Sina, koji je rekao "što god zaištete u moje ime, učinit ću, da se proslavi Otac u Sinu". S povjerenjem u njegovu riječ i u tvoju beskonačnu ljubav, molim te, dobri Oče, po zagovoru Blažene Djevice Marije i svih svetih, a po moći Isusova presvetog Imena: zaštiti me i čuvaj od sotoninih uznemiravanja i njegovih podanika. Zaštiti me, kao što si zaštitio svoga slugu Joba. Pomozi mi držati tvoju zaštitu oko sebe i zatvorena vrata neprijatelju, tako da đavao i njegovi podanici ne mogu imati pristupa u moj život, udaljiti me od tebe i vršenja tvoje volje.
Oče dobri, znam da sam bez tebe nemoćan protiv duhovnih sila zla; nemoćan sam prepoznati koliko je potrebno ovisiti samo o tebi i tvojoj snazi. Stoga me pogledaj svojim milosrđem. Ne gledaj na moje grijehe, nego na patnje svoga ljubljenoga Sina i žrtvu gorke muke i smrt kojom nas je pomirio s Tobom.
Po snazi Isusova križa i njegova Uskrsnuća, zaštiti me od svih zala i suzbij sve zle duhove koji me napadaju na bilo koji način, ili nastoje razbiti tvoj oklop zaštite oko mene. Pošalji ih natrag u pakao, a mene ojačaj svojom zaštitom po Krvi svoga Sina i po molitvama svih svetih. Pošalji svoje svete anđele da bdiju nada mnom i trajno me štite. Zaštiti i sve ljude s kojima ću danas surađivati u izgradnji tvoga kraljevstva.
Sa zahvalnošću izjavljujem da potpuno pripadam tebi i da čvrsto vjerujem u tebe. Sretan sam što sam tvoje ljubljeno dijete. Amen.

Slava Ocu…


Izvor: http://www.injigo.com/documents/068824a8561fe1b0390b5969cd802b20945da3e778911a9d5cbcd5dbcf7f70d7.pdf

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Čak i kad te netko posrami jer misli da ima puno pravo na to, glavu i koljena sagni jedino pred Božjom veličinom, nikad pred ljudskom.


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PostPostano: 28 vel 2015 11:43 
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Where is hell? If you dig deep enough into the earth and permeate the mantle and magma to reach the iron core of the planet, you will not find the Devil and his minions. Hell does not have a location in space, and there is no longitude or latitude. No GPS can find it, and it has no ZIP code, area code, or URL. Hell is very real, however. The Catholic Encyclopedia quotes Saint Chrysostom (347–407 AD), who reminds us, “We must not ask where hell is, but how we are to escape it.” Jesus warned about the fires of hell (called Gehenna in Hebrew) at least fifteen times in the Gospels. Greek uses two words for hell, hádés and géenna. Hebrew does the same thing, using Sheol and Gehenna, respectively. The first is a temporary place of the dead, and the second is a perpetual one. English, however, uses one word to describe both: hell. Our only way of differentiation, then, is to speak of the “hell of the dead” and the “hell of the damned.” After the sin of Adam and Eve, no human soul could go to heaven until the human race was redeemed by the Savior (Jesus Christ). Only the evil deserve the eternal punishment of hell, but if they could not go to heaven, and were not bad enough to go to hell, where did they go? What happened to Adam and Eve, Abraham and Sarah, Isaac, Jacob, Joseph, Rachel, Ruth, Esther, Judith, and so on? Theologians used the term “hell of the dead” to describe where these good and virtuous Old Testament heroes went and where they waited century upon century for the arrival of the Messiah. Kenneth Brighenti & John Trigilio "The Catholicism Answer Book"

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PostPostano: 02 ožu 2015 18:56 
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The evil people, however, went to the “hell of the damned.” This was a place originally created for the Devil and his demons. God created only good angels, but one third of them went bad by their own free will. One of those angels, the most intelligent of them all, was Lucifer. Michael, Gabriel, and Raphael (the archangels and no relation to any Ninja Turtles) were part of the two-thirds of the angels who chose to remain good. The bad angels, like Lucifer, Beelzebub, Asmodeus, and Leviathan, became “fallen” angels, and hell was created for them as their eternal residence, a very nasty place characterized by an eternity of suffering and pain and by the absolute absence of any love whatsoever. The “pains of hell” (poenae inferni) are two types. The pain of loss (poena damni) is the suffering of being separated forever from God, who is love. God is the perfect fulfillment of what the human soul needs and wants—essentially, truth and goodness— which are the objects of the human intellect and will, respectively. Our intellect seeks to know the truth, and our will seeks to possess the good; both are completely and perfectly satisfied only in God, who is Truth and the Supreme Good (summum bonum). Never having that which is the one and only reality that can make you happy for eternity is the pain of loss. The pain of sense (poena sensus) is the physical pain which accompanies the pain of loss. This is the “fire” and “wailing and grinding of teeth,” the torture and pain experienced in hell—especially after the body is reunited with the soul after the resurrection. Fire is used metaphorically in that souls cannot burn since they are immaterial, but resurrected bodies can feel the pain of intense heat and still remain immortal. That means that those in hell will be tormented forever; there will be no end to their punishment—which is one good reason to avoid hell at all costs. It’s a good idea to obey the stop sign and the speed limit to avoid accident or death, but another incentive is the cop hiding somewhere ready to give you a speeding ticket. The fear of hell may not be the most sublime reason to avoid sin (hence, it is called imperfect contrition), but it will suffice. The best reason to avoid sin or to be repentant when we do sin is the pure love of God (called perfect contrition). Heaven, on the other hand, is the exact opposite. Hell is lonely—not because no one is there, but because everyone there hates everyone else. Everyone in hell wants to be alone; everyone in heaven is happy that everyone else is there. Heaven is basically having the beatific vision defined in the Catechism #1028: “Because of his transcendence, God cannot be seen as he is, unless he himself opens up his mystery to man’s immediate contemplation and gives him the capacity for it. The Church calls this contemplation of God in his heavenly glory ‘the beatific vision.’” In other words, the beatific vision is knowing God directly and immediately, seeing him faceto- face, and being in his presence at all times. The effects of this vision are eternal happiness and unending joy. Kenneth Brighenti & John Trigilio "The Catholicism Answer Book"

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Where have you gone, Joe DiMaggio?
A nation turns its lonely eyes to you, wo wo wo.


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