What will confuse my mind
"Don't let your heart get confused"
Jesus knows the confusion of hearts, he experienced it as a shock (of his mind) (Jn 12:27). It comes with the absence of God; Jesus will have to endure it (again) in his death on the cross. So what he warns about is related to his own departure and belief in his deity. “You believe in God, then believe in me!” - as the one I am going to go - to the Father, who is the fundamentals and what gives firmness in general.
In an attitude that sets in, seeks to pursue the following interpretation meditatively and takes up the "I-speech" in the consciousness of putting oneself in one's place. Thus a being in Christ can show the way of correspondence from a path of thought.
'As the one who goes to him, I do not simply leave you, I do not leave you, but rather testify to the path itself as the divine: he, the path that I am, is the truth, it is the reliable one on which you are not in go astray, do not get confused in the knowledge of what the divine is, what the god-corresponding, ie is the right way. The righteousness of the path is revealed to you because I remain with you going to the Father, as one with the Father, as fundamental and as a support in - like me - being able to walk the path. Remaining as a way and truth will become possible in the spirit as spiritual life. '
What gives protection and security and endures even as well founded is the father's house.
'As my father's house, it is your house, as he is yours as my father, since you believe in me as the Son of God, who in essence shows how to endure and cope with the shocks that have occurred as founding, verifying, pointing the way and dissolving confusion, not to let it come to an irrevocably dissolving, destructive effect, of one being with the Father - and thus as God himself. If you believe in me like that, you don't get confused when I go. My walk to the Father prepares the divine for you to be able to stay with you, since it prepares a place among you in which you can stay in me and take up residence in God's property, which carries you reliably, which gives you a home and home, where you can be what you will be with each other in the diversity of your ways of being and abilities. '
"There are many apartments in my father's house .... I'm going to make room for you."
To take up residence in the house of the father following the path home to the father means to participate in the kingship of God, in the childship of God in the Son of man of God: "where I am": as prepared by him in advance, the path is therefore a ' Giving accommodation ', being able to live with God' - Just as Christ, as a mission, prepares the coming of the Spirit by going away, living with God is a spiritual one. In a holy way "man lives poetically" says Holderlin).
To dwell in the house of God opens up as an approach to the place where the Son is already; as this being “there” (with the Father and one with the Father in the Spirit) it is the path which - based on a goal-oriented way - gives us orientation: as the truth itself - not only as the true path, but the path who shows himself as the truth itself and becomes feasible in accepting the truth as founding and authoritative in all (path and signpost-related) orientation.
We live in consciousness as orienting us in the spirit of truth, hearing, accepting and understanding what is reliable and grounding as truth in spiritual being, since it speaks to us significantly in the word and we are addressed and claimed by the basis of our spiritual community see taken. In the guidance, we are addressed as leaders of our lives who recognize that they are involved in the rational faculties (the intellectual faculties) of the conduct of life. What leads away means itself as truth, which in the faith in the sonship of God, following the measure, makes it possible to accept that opened dwelling in order to be able to be in the truth in which the divinity of God consists, whose being is shown to us in Christ.
The house is not to be visualized by ideas of a place of rest, but rather it is a place of living as a participation of the ability to be in the kingdom of God as part of the royal dignity (basileia), as it is only revealed in the spirit of truth as home and way home in this connection and spiritual life is and will be in correspondence with God. Instead of being scattered into the multitude of individual, private houses (cf. Jn 16:32), a collection under one roof (tent) is promised here, in one house that unites different ways of living in such a community, not out of equality in uniformity as a rule, but as a structure and interaction. The most appropriate image for the house of the many apartments with the father is likely to be in the concept of collection, which means Ekklesia: with the mandate of the church as the place of truth (cf. Walter Kasper “The Church as the Place of Truth” in: Theologie and Church p.255 ff, Mainz 1987).
It is accompanied by the formation of a community in the formation of the original union in the assistance of the spirit, in which the soul is respected as a unity of different, but mutually dependent faculties (spirit as the personal unifying of the ways of community of church and soul).
Preparing for the walk to the father, the path as truth gives itself to a permanent presence, since in establishing faith in oneself it enables participation in walking the path and strengthens a spiritual being able to walk along in the truth and thus being able to live in the father's house for prepared the following. The word: “You know the way there” introduces the inquiries to clarify that all knowledge of God as Father is through and as the way to him, through which and on which the ability to live in the spirit is prepared. The answer that Jesus gives to "We do not know where you are going - how are we supposed to know the way then?" Is instruction in the truth as the measure of the message of faith, to know and to have heard, there is no longer any doubt about it to give rise to promises what the father, what the house of the father and what kind of dwelling will be, which is suitable for many and is able to suit everyone who comes to him in his measure.
The direction of God's justifying justice is what is made possible in accepting its measure so that everyone can do his own thing. It is precisely in this that following Christ becomes the renewal of creation.
What shows itself as the path and dwelling to which the path leads and which it prepares at the same time so that we can walk the path as a homecoming, lets it show us to go as our property, our hearts and souls from the ground Their ability to orient themselves as community-building spiritual beings, who for this ability to orient themselves, need a foundation and standard and the reliability of the leading, pointing word that we can know and that we can learn to renew as groundbreaking, as good and right orientation, in return to the measure in the ground as the creation narratives show us to be originally appropriate.
The leading of the spirit into the truth is speaking and proclaiming (cf. Jn 16: 13-15).
What we can expect as entering the house of the father does not present itself to us as a quiet space beyond life in spiritual community responsibility as persons, but experiences all its determinations that are audible to us as the path that is truth, in and for life; that is why the way as truth is life itself. The unifying 'And' in Jesus' words of the Gospel of John "I am the way, the truth and the life, and nobody comes to the Father except through me." (Jn 14: 6) means connection as identification and already gives an obligation for the spiritual perception as identity foundation, agrees with God-conforming behavior as a person who is guided by the word of God, which speaks to us. This can only be indicated as being present by the ground of identity of the divine: "When you have recognized me, you will also recognize my father. You already know him and have seen him." (Joh 14,7)
The way presents itself as the truth itself, and while those addressed in this way believe in the speaker as the word of God, who has become flesh and lives among them, they have as this way their way on which they can be in the spirit of truth - on a way to God, which as a way is God himself, because God is truth itself.
With the connection in the spirit of truth, the unity of a multitude becomes recognizable as a community for the determination of the mission of the church, which shows those "many dwellings" in the house of the Father as a unity of different ways of participating in the path of truth and in being with God, How they are differentiated as God-conforming types of behavior in the spiritual faculties of the soul as a unity condition of the conscious life and its community works and so from the renewed likeness in the historical life of the church a co-responsible coming of the heavenly kingship of God (of which we are without the memory of the church would have no traditional, expressible knowledge) orders and opens. To be able to maintain a unity of the different conceptual determinations of the essence of the divinity of God, in a thinking that proves itself to be true because it reflects itself in the spirit of truth and proves itself in its connections, requires a form of knowledge that is required by the preaching of the Gospels and capable of community-creating commitment in conciliar theology to train.
The theological unity of the multiplicity of God's attributes correlates with the pastoral unity of the multiplicity of standards depending on the capabilities of all souls as a measure of the unity of the church, which they do not understand as a rule, not as law, but only in the person of Jesus Christ in the mission of the Spirit Respect may have accepted - to lead the way in insight right.
Participation in the living spirit is already present when walking the path to the preparation of participation, since it opens up the knowledge (of the father) as one's own faculty, as it took place through being with Christ (in his spirit with him). The promise: “When you have recognized me” (that is, believe me as the Son of God and your eyes open), “you will also recognize my Father” (as yours), is immediately transformed into the fulfillment as the presence of knowledge: “Yes now you recognize him and have seen him ”(in me, through me in the spirit, since you participate) - with this the way of remaining present on the way is indicated as the truth of God as spiritual life in leading knowledge and as true knowledge of God in (church-founding ) Reliability allows to pass on (as a tradition-creating passing on, as it belongs to the sending of the spirit.
The path, which is to be recognized afterwards and passed on as path knowledge in a community-building function, is spiritual work that has a place in the life of the church and must be responsible for. Insofar as poetry gives people a place to live, what is poetic, which loves the truth, is also a spiritual work that preserves the presence of God and that must be able to belong to the spirit of the church. True poetry is committed to the truth, not to appearances.
"Whoever saw me saw the father". The memory of what has been seen is what remains - it is present in the works of the spirit, which as a whole remain works of memory.
- Enabling participation - holiness as dignity - dignity of participation in the dignity of God, as worthy to be allowed to live in the house of the father - preparing the presence of Christ as dwelling place: Church of Christ - as the path and keeper of truth, i.e. participating in the being of the kingship of God in the presence of people, i.e. in fulfillment and substitution - in the enabling presence of the kingdom of God as coming - the presence of coming as the way.
- Works as founding faith, which as a whole act as pioneering, giving away, preparing homes and enabling participation in themselves; As works of the spirit they are themselves a guide for spiritual activity in general; they unravel our spirit and open up knowledge of God as in truth leading away and guiding our work - at the same time exemplary and fundamental in community works that enable participation (so that works corresponding to the divine path of the spirit are never works of self-power, because no power to conduct action without measure is effective and can maintain and maintain existence.)
Spirit gives support as spirit of truth (14:16 ff). As in accordance with the divine spirit, we are not dealing with any kind of works and effects, but with works of love, goodness, truth and justice. All of God's wisdom is expressed in this.
Works of love (“Love one another as I have loved you.” - guidance based on an example and in the gift of love through divine love among people as human beings (Jn 13:34); on the “entanglement” of love and truth cf. W Kasper loc. cit. p. 271)
We do not have to think and believe in “miracles” because we do not follow in “miracles”, we cannot work according to our capabilities and we cannot work greater works. We therefore have to differentiate for the understanding of the text:
Miracles are signs, not works. Works are works of love, righteousness (as justifying), healing (of the soul) as the forgiveness of sins. (cf. institution of the sacraments; these are not salutary in a miraculous way.) With these works of salvation and salvation, Jesus, as Christ, in divine authority, accomplished the works of the Father, to whom he as righteousness itself, love itself. .. is the same: of the same essence. These works will be able to be continued by the disciples who subsequently believe in him as the Son of God, indeed they will accomplish even greater ones. The works in the assistance of the Spirit from faith in Jesus as Christ can only be greater in that which was founded and begun by the Son of Man: to found the community of faith, the church, and that proclamation of the knowledge of God as becoming recognizable in him, the Law for all peoples leads to participation in the Father’s kingdom, on the path that is open to all people.
Bigger because the community is growing - in the sense of increasing. (“When the number of disciples increased” - this is a connection between Acts 6: 1-7 and Jn 14: 1-12) On the other hand, no disciples could perform miracles greater than God himself in the Son of God. No Christian today should seriously claim such a thing. (cf. the story in Büchner's “Lenz”, who tried in vain to raise a child in the name of Christ). In the Gospels the miracles were signs of the divinity of Jesus as Christ, could only be interpreted from the point of view of the resurrection and required a faith in him that was itself healing, since he allowed to participate in the opening of knowledge - as in the healing of the blind. The Gospel of Mark in particular makes it clear that Jesus did not want to be misunderstood as a faith healer. He did not come to work miracles, but by being entirely as a human being in the limitation of ability to submit to condemnation as a misunderstanding of divinity in human beings and thus to carry out a reversal from death, the redeeming relationship to God for all human beings renewed. Passion and death are no miracles and the resurrection is not a work that Christ himself does or would show us that we should understand it as works. That is why it only makes sense to understand the “greater” works as works of the Spirit, which in the Church and as a person can arise from the assumption of faith in truth as the way.
That is why the works that disciples are supposed to perform in his name are not the miracles of raising Lazarus from the dead, but those works of the spirit of truth, which involve guiding away and preparing a reliable foundation, building as "God's co-workers" (2 Cor) Creates a 'habitable path' to the apartments in the father's house, which finds a presence in the church, a home that is on its way to itself.
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