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Thy will be done on earth as it is in heaven

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Thy will be done on earth as it is in heaven

Get ready to read

Be silent for a minute or two so that, as stated in the prayer book, to calm all your feelings and tune in to prayer and reading the Scriptures. Do not open any extra tabs at this time and do not enter the social network. Do not be distracted by anything.

Pray

In Church Slavonic

Lord Jesus Christ, open your ears, hear your word, and understand and do your will, as a stranger am upon the earth: not a scorn of your commandments, but my eyes open, that I may understand the wonders of your law; tell me the unknown and the secret of thy wisdom. I hope in Thee, O my God, yes, enlighten the mind and sense with the light of your mind not only written in honor, but I also create, but I cannot read the saints of life and words to myself, but in the update, and the enlightenment, and the shrine, and the salvation of the soul, and the inheritance of life everlasting. Yako thou art enlighten those who lie in darkness and from You is every gift of good and every gift is perfect. Amen.

In Russian

Lord Jesus Christ, open to me my heart’s ears, so that I, having heard Your Word, enlightened it, and fulfilled Your will, because I am a stranger on earth. Do not hide your commandments from me, but open my eyes, so that I may understand (a) miracles from your law. Tell me your unknown and secret wisdom. I trust in You, my God, and I believe that You will enlighten my mind and meaning with the light of the knowledge of You, and that then I will not only read what is written, but also fulfill it. Make me not in sin to myself. Your Word read (a), but in renewal and in enlightenment, and in the shrine, and in the salvation of the soul, and in the inheritance of eternal life. For You, Lord, are those who lie in darkness, and from You are every good gift and every perfect gift. Amen.

Keep silent for a minute.

Read the Lord’s Prayer

9 Pray thus: Our Father in heaven! hallowed be thy name;
10 Thy kingdom come. Thy will be done, on earth as it is in heaven;
11 Give us this day our daily bread.
12 And forgive us our debts, as we forgive our debtors.
13 And lead us not into temptation, but deliver us from evil. For yours is the kingdom and the power and the glory forever. Amen.
(Mat.6: 9-13)

Slowly reread the third petition: Thy will be done on earth as it is in heaven, and think about these words for two or three minutes. You can just slowly repeat them out loud or to yourself, focusing on their meaning. If you have any thoughts or questions, write them down.

Answer the questions:

Why does Christ teach his disciples to pray about it?
What does this mean – "on earth, as in heaven"? Is not everything in the world going according to the will of God?
What is meant by the will of God?
What is the will of God?

Our comment

The concept of the will of God has at least three aspects, one of which we often forget. The first aspect is the life circumstances that are sent to us and which are not influenced by human forces, we can only accept them (not all the circumstances of our life, even those which are unpleasant to us, are just that). This aspect intersects with the understanding of the will of God as the path that has been designated for us, and borders on the concept of destiny. It is in order to learn the will of God in this sense that some people go to the elders. However, it is easy to fall into a fortune-telling about the future, which Christians should avoid. And the third aspect is the will of God in the moral sense. It is easy to recognize it – you open the 10 commandments or the Sermon on the Mount, and here it is, the will of God, but it is difficult to fulfill. But this is the most important aspect, on which the other two largely depend. Because our life path also depends on whether we fulfill the will of God, which we learned through the Scriptures, whether we live by faith or are guided by something else (the life course of a person who changed his spouse and a person who did not succumb to temptation will be different ). From Scripture we learn the right attitude to different things, which also changes our way of life. But not everyone is ready to accept God and His will and to fulfill it. Otherwise, the Kingdom of God would already reign on Earth.
Answer the next question.
What thoughts were new for you?

Read the following passages.

First Epistle of Apostle Peter, Chapter 2

11 Beloved Ones! I ask you, as strangers and wanderers, to move away from the carnal lusts that revolt your soul,
12 And to lead a virtuous life among the pagans, so that they, for what they speak against you, as villains, seeing your good works, glorify God on the day of the visit.
13 Therefore be subject to all human authorities, for the Lord: to the king, as the sovereignty,
14 To the rulers, as sent from him to punish criminals and to encourage those who do good, is
15 For this is the will of God, that we, by doing good, obstruct the mouth of the ignorance of foolish people,
16 as free, not as using liberty for covering evil, but as the servants of God.
17 Honor all, love the brotherhood, fear God, honor the king.

Answer the question:

What does the apostle Peter see the will of God?

Romans chapter 12

1 Therefore, I beseech you, brethren, in the mercy of God, present your bodies as a living sacrifice, holy, acceptable to God, (for) your reasonable ministry,
2 and do not be conformed to this age, but be transformed by the renewing of your mind, that you may know what is the will of God, good, acceptable and perfect.

Answer the questions:

How can you give your body a living sacrifice?
What do the words "do not conform with the age of the sim" mean?
How can we be transformed by renewing our mind?
Why is knowing the will of God associated with renewing the mind?

Below you can read the interpretation of Theophan the Recluse

1 Thessalonians, chapter 4

3 For this is the will of God, your sanctification, that you abstain from fornication;
4 so that each of you may observe his vessel in holiness and honor,
5 and not in the passion of lust, like the Gentiles who know not God;
6 so that you do not do anything with your brother illegally and selfishly: because the Lord is the avenger for all this, as we have told you before and testified.
7 For God called us not to uncleanness, but to holiness.
8 So, the disobedient is disobedient not to man, but to God, who gave us his Holy Spirit.
9 About brotherly love, there is no need to write to you; for you yourself are taught by God to love one another,
10 For this is what you do with all the brothers throughout Macedonia. We beseech you, brethren, be more prosperous.
11 and diligently try to live quietly, to do your (business) and work with your own hands, as we have commanded you;
12 so that you should act decently before the outside and need nothing.

Answer the question:

In what does the apostle Paul see God's will for us in this passage?

First Thessalonians, chapter 5

12 And we ask you, brethren, to respect the working people of you, and of your primates in the Lord, and those that discipline you.
13 and read them mainly with love for their work; be at peace with one another.
14 We also beseech you, brethren, admonish the unruly, comfort the faint-hearted, support the weak, be patient towards all.
15 See that no one returns evil for evil to anyone; but always look good and to each other and to all.
16 Always rejoice.
17 Pray without ceasing.
18 Give thanks for all: for this is the will of God in Christ Jesus for you.

Answer the question:

List the will of God for us according to this passage.

Mark's Gospel, Chapter 3

34 And looking at those who sat around him, he says: Behold my mother and my brothers;
35 For whosoever shall do the will of God, the same is my brother, and sister, and mother.

Answer the question:

What is the attitude of Christ to those who fulfill the will of God?
What do you think about it?

Write in a notebook what you learned from these passages about the will of God, as well as what caused you to have strong feelings.

Read the interpretation

Saint Cyprian of Carthage
St. Augustine
St. Theophan the Recluse

Saint Cyprian of Carthage

Saying: “Thy will be done, as it is in heaven, and on earth,” not so that God, as a result of our prayer, would do what He wants, but so that we can do what is pleasing to Him. For who prevents God from doing what pleases him? But since the devil believes us to have obstacles in rendering the spirit and body complete obedience to God, we ask and pray that God’s will be in us. And for it to be, the will of God is necessary; God's help and protection; because no one is strong on his own, and everyone finds safety only in God's mercy and mercy. Yes, and the Lord, showing the human weakness that He carried in himself, said: "My Father, if possible, let this cup pass from Me," and then, setting an example for the disciples, that they should not do their will, but God, added: "But not as I want, but as You." (Mf.26,39). And in another place he says: "I came down from heaven, not to do my own will, but the will of the Father who sent me." (In.6.38). If the Son obeyed in such a way that he did the will of the Father, wasn’t the slave much more obedient and the will of his Lord? John in his Message thus exhorts and instructs us to fulfill the will of God: “Do not love the world, nor the things in the world: who love the world, there is no love of the Father in that. For all that is in the world: the lust of the flesh, the lust of the eyes, and the pride of life, is not from the Father, but from this world. And the world passes, and his lust, but he who fulfills the will of God abides forever ”(1In.2, 15-17), just as God abides forever. So, if we want to be forever, we must do the will of God, who is eternal. The will of God is indicated to us in the works and teachings of Christ. Humility in treatment, perseverance in faith, modesty in words, truth in actions; in works, mercy; in morals, goodness; the inability to cause offense, the ability to endure the offense caused to us; keep the peace with the brothers; love God with all your heart, love Him as the Father, fear as God; to prefer nothing to Christ as He did not prefer anything to us; to stand courageously and faithfully at His cross, when they spar over His name and honor, to express the constancy of confession in speech, when interrogating the courage with which we fight, in death the patience with which we get married is to desire to be a joint heir to Christ! This means – to do the commandment of God, to fulfill the will of the Father!

St. Augustine

"Thy will be done, as it is in heaven and on earth." Angels in heaven serve you, may we serve you on earth too. Angels in heaven do not insult you, do not insult you and we on earth. How they do Thy will; so we also create. And here we pray for, if not to be kind to us? For the will of God then happens in us when we create it; and that means being kind.

St. Theophan the Recluse

The will of God is our “holiness” (1Sol.4, 3). God wants that by fulfilling His holy will, expressed in the commandments, we all become holy, and thus were saved (1Tim.2,4). Praying, "Thy will be done," we ask that our Father in heaven will allow us to realize His holy will, good, acceptable and perfect (Rom.12, 2), and provide us with the strength to do everything, what is honest, what is fair, what is pure, what is gracious, what is glorious, that only virtue and praise "(Phil. 4,8), that we be as perfect on earth as the angels of God are perfect in heaven," strength is strength, always who do the will of God ”(Ps.102). Of the preceding two petitions, the first one awakens from sleep with the fear of God, the second excites energy with the desire of the kingdom, and this third indicates the very thing to which the awakened and tense forces should strive. Because it is all from the Lord; then we pray, that He will do all this in us, according to His good will, betraying himself wholly to His action and control.

His own interpretation of the words “do not be conformed to this age, but be transformed by the renewing of your mind, in order that you may know that there is a will of God, good, acceptable and perfect”.

Having given the law for the body, he writes the law and for the soul. And do not be conformed to this age, that is, to the spirit of this age, do not live according to this spirit, do not form yourself according to it, so that no one can read what is written on your forehead: this is a man of this age or of this world. But what is the spirit of this age? When all the care and care is only about how to better arrange your earthly blessing with all the means at hand that can be given, with your personal abilities and strength, family, property, connections, all civil life and its order, even and the works of faith and the Church, and the flow of all events, both close and distant, and dependent, and not dependent on us, to arrange, relying in this on ourselves, on our ways, on people and creatures, and not on God, everything ruling, although – I believe, and – Our Father read and even rant about fishing God and trust in him. They think about God, they know that there is another world and another life, but they live in the heart of this century and in what it gives, without having any taste for anything that is higher than it, and without any desire for the fact that not sensual, not flesh, not earthly. The spirit of the age does not necessarily mean shameless depravity and unbridled passion. He is sin-loving and passionate, and self-indulgence in this is an integral feature of him; but he does not tolerate obvious evil and sin, but wants to seem respectable and honest, often hiding behind such a specious screen of sins, sometimes to the level of evil and passion even the most disgraceful. But not all of his children are. The main thing in him, as it was said at the beginning, is that he is only the one who has hope in the head of this world;

Whoever has such a spirit, there is nothing Christian in it, although he is a Christian. Christianity begins from the moment when the desire and desire for the heavenly, spiritual, eternal and divine, with aversion from the earthly, sensual, temporary and created, arises in the heart. The Spirit of Christ is opposed to the spirit of this age, and then, as this last one is all on earth and on earth, he is all in heaven and in heaven, in God and in God, this one loves, this one pursues, this one finds taste. This does not mean that he, being detached from all earthly and mortal, does not concern anything like this and has nothing in his affairs similar to the affairs of sons of the century. The forms of human life are the same, both there and here; but the spirit and direction of all are different. The spirit of Christ does not stop the satisfaction of the natural human needs, does not necessarily drive from family and society. He admits civil services, and warriors, and bargaining, and scientific character, and artistry, but all these things turn into means to preserve in the spirit, to gain non-earthly goods, to please God, expelling without mercy from all this only that which is contrary to such a direction . It happens that he completely alienates others from his family and society, but this is not his exclusive affiliation, but his highest and most perfect manifestation, in his true form, the heritage of a select few.

Such a spirit of Christian life is born, when the grace of God, having found the entrance to a person’s heart, awakens the fear of God there and agitates the conscience and through them leads a person to feel the danger of being in the spirit of this age and in the orders of his life, further to repentance and changing the direction of his life in thoughts, feelings, desires and deeds and to the determination to live not according to the earthly, but according to heavenly, spiritual and divine. After this, those who are not baptized are baptized; and whoever is baptized, accepts the Mystery of Repentance and, being armed with God's grace, in either case, begins to live not according to the spirit of this age. St. Paul draws his word to such: do not be conformed to this age. Whoever is still under the charm of the spirit of this age, this rule is incompatible: he hears, but does not heed, and cannot understand it as it should. This speaks to those who have already driven away the spirit of the century and have begun to live according to the spirit of Christ, because the spirit of this century is seductive and can again entice those who by their former life are familiar with the muddy sweetness of his works. He speaks as if to them: look, you would not be taken away again by the age of the century, and would not again redo it in your own way, removing from heaven to earth, from spirit to flesh, from God to creature. Do not listen to him and do not want to conform with him and the orders of his affairs. For the spirit of the century, enticing with earthly blessing, invented such deeds, pleasures and blessings, from which, it seems, so flows the river of happiness. Those who are carried away by them are spinning in these orders of his, tea is filled with happiness, and at least they never taste it, but tea is tasted ahead. Whosoever has cast out the spirit of this age by the spirit of Christ, they are taken out of this circle which beats the heart. But as they nevertheless rotate in contiguity with the orders of the spirit of the century, there is a danger: they would not be hooked again by this whirling and would not be drawn into the former circulation. The apostle warns: it’s all to be left, you don’t have to turn in such orders and conform with them.

Saint Chrysostom, interpreting this place, tries to turn its listeners away from it, mostly portraying the illusiveness of the blessings of this age. “The image (spirit) of this century is stuck to the ground, low, short-lived, there is nothing sublime, permanent, correct, and everything is perverted. Therefore, if you want to go the proper way, then do not print the image of real life in yourself. There is nothing indispensable and solid in it; This is why it is called the image, as in another place the Apostle says: the image of this world prevails. 1 Cor. 7:31. There is nothing permanent, immobile in it, but everything is temporary; therefore he said, “This century,” signifying thus short duration, in a word: image — expressed inefficiency. Whether you indicate wealth, fame, bodily beauty, fun, and everything else that people think is great, all this is one image, not the real thing, the phenomenon and the mask, but not the abiding essence. But do not be conformed to this, says the Apostle, but transform yourself by renewing your mind. He did not say: transform outwardly – but: transform essentially, – showing that the world has only an external image, and that virtue does not belong to an external, but true, essential image, which has natural beauty, for which external abrasions and masks are not needed, suddenly appearing and disappearing; since all this disappears before it appears. Therefore, if you tear the mask, you will immediately see a real image. Nothing is weaker than vice; nothing grows old so soon. ”

But transform by renewing your mind. The spirit of the age is driven away with all the orders and manifestations of it, the spirit of Christ is perceived. What next? Next is supposed to transform itself. Living in the spirit of the century, according to its customs and rules, we tune in with all our souls, and the way we think in the world or this world, and the inclinations with things and businesses are the same, and tastes with feelings and sympathies are the same. Perceiving a new spirit, it is supposed to be all this to remake, reconfigure, transform. The new spirit, restored and sustained by the grace of God, is a great power. In whom he awakens, that entails uncontrollably to the highest, unearthly, spiritual. But the inner life of a person, in whom this spirit awakens, does not all of a sudden reorganize according to it. Only the power of perception is perceived, and time and labor are required for the transformation itself. This is what the Apostle suggests, saying: transform yourself with a renewing of the mind. Your mind, or spirit, is renewed, that is, as stated above, the grace of God has revived the fear of God in you and agitated your conscience, and under the influence of their help from God you have decided to leave the life of this age and begin to live according to the requirements of the other century bonded grace in the sacraments of baptism or penance. Thus, the renewal of your mind or spirit has been accomplished in you. Now, with the power of this renewed mind, or spirit, transform yourself, that is, your thoughts, your dispositions and inclinations, your feelings and tastes, your whole soul. Your whole soul was turned to the earth and the earth, to this age and its works, and only for this was it occupied how to arrange earthly blessing. But she subordinated both the mind, or the spirit, yours, and kept him in subjugal in herself and in this age. Now – thanks to God! – he was released from this bond and entered into his rights; теперь уже не он душе, а душа ему покорствовать будет и перестраиваться по его требованиям. Научите же ее усвоить себе образ здравых словес, чтоб о всем судить и на все смотреть очами духовными, или Божиими, как указано в Божественном откровении; научите ее вкоренять в себе, вместо страстных, святые расположения, или всякого рода добродетели, чтоб добродетели составили неотъемлемый нрав ваш, как прежде составляли его страсти; научите ее воспитать в себе вкусы и сочувствия к духовному, невидимому, небесному и вечному, чтоб сокровище ваше было не в плотяном, осязаемом, земном и преходящем, а в противоположном тому, — а за сокровищем и сердце было уже не здесь, а там. Все же сие не думайте и не надейтеся совершить сами собою, но и это все, и всю участь свою предайте в руки Божии и единственно от Его благодатной помощи ожидайте верного успеха, повесив будто себя на деснице Божией — всемощной.

Для всего сего нет нужды принимать что-либо особенное; но те же обычные всем дела человеческие делать по новому духу. Предлежит какое-либо дело: восстают прежние о нем мысли, — прогони их и прими новые; показываются прежние страстные движения, руководившие им, — пресеки их и пробуди новые движения; раздражается старое чувство самоугодия, сласть находившее в нем и питавшееся им, — подави его и раздражи сочувствие к тому, что есть в деле сем неземного. Так в каждом деле, — и преобразование души будет идти верным путем, действенно и плодоносно. Только обновленный ум, или дух, храни в воспринятом им обновлении.

Но нет человека без греха. Как ни блюдись, — недобрые мысли, чувства, расположения, дела и слова проторгнутся и проторгнутся. От этого ход преобразования души замедляется и самый ум, или дух, слабеет в обновлении. Почему надобно непрестанно обновлять себя покаянием. Покаянность есть неотъемлемая принадлежность нового духа жизни христианской, выражающейся всегдашним содержанием сердца сокрушенного и смиренного. Святой Златоуст говорит: «поелику Павловым слушателям, как людям, было сродно каждый день грешить; то Апостол утешает их, советуя ежедневно обновляться. Как поступаешь с домом, то и дело починивая в нем все обветшавшее, так поступай и с самим с собою. Ты согрешил сегодня? Душа твоя обветшала? Не отчаивайся, не унывай, но обновляй ее покаянием, слезами, исповедию, добрыми делами и никогда не оставляй сего дела».

Во еже искушати вам, что есть воля Божия благая и прочее. — Предлежит обновленным умом преобразовывать себя. По какой норме? По воле Божией. В слове Божием все показано, как это делать. Изучай, усвояй и прилагай у себя к делу, несмотря на противление тому внутри и препоны вовне. Нет лучшего и вернейшего указателя и руководителя. И когда станете вы во всем поступать по воле Божией, тогда самым делом искусите и испытаете, что если хочет кто преобразовать себя по-новому, то не достигнет сего иначе, как действуя по воле Божией. Действие по ней тотчас будет давать плод, явный и ощутительный, и удостоверять делом, сколь воля Божия блага, угодна и совершенна. — У Апостола плодом преобразования себя полагается не познание воли Божией, а испытание и опытное вкушение качеств сей воли, ее благотворного на нас действия. Во еже искушати, εις το δοκιμάζειν. — Δοκιμάζειν — отведывать, вкушать, делом испытывать. Познание воли Божией можно поставлять под условие обновления ума, а не преобразования себя обновленным умом, что уже предполагает познание воли Божией. И действительно, пока не обновлен ум, или дух, пока он весь объят и подавлен духом века сего, до тех пор не может человек познать и понять волю Божию; невнятна она для него, невместима, сколько ни толкуй. Поставляя познание воли Божией в зависимость от обновления ума, святой Златоуст говорит: «спросишь: кто же не знает, в чем состоит воля Божия? Всякий, кто прилеплен к настоящему, кто почитает завидным богатство, а бедность уничижает; кто домогается власти, пристрастен к мирской славе; кто считает себя великим человеком, когда настроил великолепных домов, заготовил пышные гробницы, имеет толпу слуг, водит за собою множество евнухов; такой человек не знает, что для него полезно и в чем состоит воля Божия. Ибо то и другое есть одно и то же: что полезно для нас, того хочет Бог; и чего хочет Бог, то полезно для нас. Итак, чего же хочет Бог? Того, чтобы мы любили нищету, смиренномудрие, презирали славу, жили воздержно, а не роскошно, в скорби, а не в неге, плакали, а не веселились и смеялись, — исполняли всё то, что заповедал нам Бог. Но многие отвращаются сего как зла, а не только не согласны признавать полезным и волею Божиею; и потому не могут никогда даже приближаться к подвигам добродетели. Такие люди, не зная того, что есть добродетель, и восхищаясь пороком, как могут отрешиться от настоящего века?»

При сем святой Златоуст предлагает и другую, полезную в жизни мысль. Полагая возможным под обновлением ума разуметь приобретение здравых о вещах суждений, он учит, что и это хорошо, хотя нет соответствующей тому жизни, хоть и не так живем; но знание должного образумит наконец и приведет к делам должным. «Прежде всего прочего, говорит он, надлежит нам иметь правильное суждение о вещах. Если еще не следуем добродетели, по крайней мере, научимся хвалить ее. Если еще не убегаем порока, по крайней мере, навыкнем порицать худое, дабы хотя суд наш был правый. Держась сего пути, можем приняться и за самые дела. На сей конец и Павел повелевает обновляться, во еже искушати, что есть воля Божия».

В пояснение того, что значит воля Божия — благая и угодная и совершенная, — блаженный Феофилакт сокращенно приводит толкование сих слов, данное Василием Великим, в «Кратких…» его «…правилах», в ответе на 276-й вопрос. Приводим сие место вполне. «Во-первых, надобно искать, что есть благая воля Божия; это прямая заповедь делать что-либо, например: будите милосерди, якоже и Отец ваш милосерд есть (ср.: Лк. 6:36) — или: ходите в любви, якоже и Христос возлюбил есть нас Еф. 5:2; потом, когда узнаем благую волю, должно исследовать, угодна ли Богу сия благая воля (в отношении к нам). Ибо иное в особом отношении есть воля Божия, и воля благая; но когда это делается или не тем лицом, или не в то время, как бы надлежало, то не бывает уже благоугодным Богу. Например: была воля Божия и воля благая, чтобы кадили Богу; но не благоугодно было Богу, чтобы делали сие Дафан и Авирон. И еще: есть воля Божия и воля благая, чтобы творили милостыню; но, чтоб делали сие ради прославления от людей, это уже не благоугодно Богу. И еще: была воля Божия и воля благая, чтобы ученики, еже во уши слышали, проповедали на кровех (ср.: Мф. 10:27; но, чтоб говорили о чем-либо (о некоторых вещах) прежде времени, сие не благоугодно было Богу. Ибо говорит: никому же поведите видения сего, дондеже Сын Человеческий из мертвых воскреснет (ср.: Мф. 17:9). И вообще всякая воля Божия благая тогда и благоугодна, когда исполняется в ней сказанное Апостолом: вся во славу Божию творите (1 Кор. 10:31) — и: вся благообразно и по чину да бывают (ср.: 1 Кор. 14:40). Но опять, если на что есть воля Божия, и воля благая, и воля угодная, то и в сем случае должно не беспечности предаваться, но подвизаться и заботиться, чтоб сие было совершенно и без недостатков, в мере как самого дела, так и силы совершающего дело. (Можно прибавить: со всем усердием, вниманием и тщанием; потому что не благоволит Бог к творящему дело Его небрежно.) Ибо сказано: возлюбиши Господа Бога твоего от всея души твоея, и всею силою твоею, и всею крепостию твоею, и всем помышлением твоим: и ближняго своего, яко сам себе (ср.: Лк. 10:27), как и Господь научил в Евангелии от Иоанна: якоже возлюбих вы, да и вы любите себе Ин. 13:34. Да и всякую заповедь люби, как написано (см.: Втор. 6, 6). Ибо сказано: блажен раб той, егоже, пришед господин его, обрящет тако творяща Мф. 24:46» (Святитель Василий Великий. Правила, кратко изложенные в вопросах и ответах. Ответ 276).

Другие святоотеческие толкования на прошение «Да будет воля Твоя и на земле, как на небе» вы можете найти здесь.

Ответьте на вопрос
What important thoughts did you see in the patristic interpretations?

Личные вопросы.
It is advisable to answer them in writing, within 10-15 minutes. Не надо пытаться написать «правильный» ответ, как «должно быть». Пишите как есть, в крайнем случае будет повод для исповеди. Following the results, those who wish can share what they have learned from the answers to these questions.

Легко ли Вам доверять воле Божьей?
Воспринимаете ли Вы волю Божию как благую по отношению к Вам?
Как часто при обдумывании чего-либо вы ищете волю Божию, руководствуясь в том числе и нравственными соображениями?

Sum up

Что я вынес из святоотеческих толкований?
What did I learn from the answer to personal questions?
What is important for me, I learned from today's meeting?

Homework

Option 1.
Возьмите те же самые 6 областей вашей жизни и каждый день задавайте себе вопросы по поводу одной из них

Questions
Знаю ли я благую волю Божию об этом?
Если нет, как я могу ее узнать?
Если да — как я ее выполняю?
Нравится ли мне Божья воля об этом? Why?

Спустя минут 15 напишите, что вам дали ответы на эти вопросы. Можно воспользоваться такими вопросами
Легко ли мне отвечалось на предложенные вопросы?
Как это на меня повлияло?
Узнал ли я что-то новое о себе?
Что мне хочется сказать Богу по итогам ответов?

At the next meeting you can optionally share the results.

Option 2.
Каждый день в течение недели вечером отмечайте, насколько Вам удалось довериться Богу в том, что от вас не зависело, искали ли Вы волю Божию, планируя что-либо и какие вам за день предоставились возможности исполнить Божью волю и в чем вы их осуществили.

Материал подготовила Татьяна Зайцева,

редактор раздела Евангельских групп
write to: [email protected]

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