How does faith in God — who — in the soul differ from Christianity?

Olga Scherbak
02.12.2014

How does faith in “god-who-in-the-soul” differ from Christianity?

God-in-the-soul what tasks? Guard from trouble. Good luck to bring. Well, still in the form of conscience to remind of how it is possible and how it is impossible to act, but not too aggressively to remind, because we will do it anyway in our own way. And the meaning of these reminders is that, first of all, we must behave in society in order not to earn problems, and secondly, we must feel ourselves as good people without losing our self-esteem.

 

In addition to bringing good luck to us, it is desirable that the “god-in-the-soul” punish those whom we consider to be bad people. But in principle, this is not necessary if they do not get us too much. God-in-the-soul has another side function: to give our departed relatives a rest in peace and in general so that they feel good there, regardless of whether they themselves believe in anything. But this function is not too important, since “and who knows what is there at all”, “no one has returned from there” (by the way, I note that those who speak so deny the Resurrection of Christ without even thinking about it) and so on.

 

Unlike God-in-the-soul, God does not promise us comfort: “In the world you will have tribulation” (John 16:33). But He also reminds us thatin a world in which we will have sorrow, we are briefly, and in front of us is eternity, and in this eternity He calls us after Him.The main obstacle to our entry with Him into eternity was the state of disintegration of our nature (both on the physical and on the mental level), which began with the fall of the first people. How did this decay begin? From the use by the progenitors of the gift of freedom granted by the Creator to evade the will of the Creator, to the taste of the fruit of the tree of the knowledge of good and evil. Actually, this decay is the cause of our sorrowful condition in mortality. However, this disintegration may turn out to be even worse if it is completed, when our self, deprived of a body, which continues its meaningful existence, will remain alone with its, now in no way satisfactory, passions. Now we know thatthe death is different: there is hell and heaven.But when Christ spoke to him crucified on a neighboring cross: “... now you will be with Me in Paradise,” these words sounded utterly wild for the Jews. Because everyone knew: paradise was once, but now the path is closed there,and after death there is only one road: sheol. Hell. It was in Sheola Lono Abraham, where there was no torment, but it was still not paradise.
And in these wild words for the then ear, the answer to the question of why God became man. Because not before the Sermon on the Mount, not before the healings of the sick and the resurrections of the dead, the Lord says "for this hour (that is, for this) I have come." He utters these words on the eve of Calvary.
The second God, by his hypostasis, called the Son or the word of God, accepted the human soul and body and, without having any sin in himself, accepted the consequences of mankind falling away from God. "Dressed" in the fallen nature, to carry it through suffering and death. And resurrect - purified, healed. And this transformed human nature, combined with the divine nature, He gives us to taste in the guise of bread and wine.
Someone compared the sacrament of communion with grafting a tree. A wild bird, germinating through a branch of a cultivated plant grafted to it, remains itself - but it bears fruit differently. Remembering the line from the song of Verochka Matveyeva - “I grow into the sky with my heart” - let's say that a Christian “grows” into eternity, and not in a fallen state, but in a transfigured, deified.Not with the mythical “god-in-the-soul”, but in Christ's communion with others — by joining with the resurrected God-man in the sacrament of communion established by Himself.
The meaning of the sacrament of the sacrament is primarily there, in the other being prepared for us - but not only. Otherwise, there would be no need to take communion often. Communion is communion with God, in a sense - the fullness of this communion (although our consciousness and our heart smitten cannot feel this fullness in all its immeasurability). And we strive for the cup as a bored child runs to mom - even if he didn’t see mom just an hour or two.Eucharist(the Greek name for the sacrament of the sacrament, literally, "thanksgiving")- The heart of the spiritual life of a Christian.Without communion, a person is spiritually dead in a certain sense: “Jesus said to them: Verily, truly I say to you, if you do not eat the flesh of the Son of Man and drink His Blood, you will not have life in you” (John 6:53).
It is in this - in the celebration of the Eucharist - the main purpose of the existence of the Church. The Apostle Paul, speaking to the Corinthian Christians, says:"You are the body of Christ." This is the main definition of the Christian understanding of the Church.Communion becomes a part of the Church - the one body of Christ. He who refuses the sacrament refuses unity with the Church, and rejects the fruit of the sacrifice of Golgotha ​​from his salvation.Therefore, in the light of the New Testament, the rigid wording of Cyprian of Carthage (early IVth century) is correct: "Whoever cannot call the Church his Mother, let him not call God his Father."
Yes,human component of the earthly churchindisputablysinful. But we come with this sinfulness to Christ, so that He will wash her with His blood. For continuing to sin, trampling this shrine in ourselves, everyone will answer to God himself, but this does not make the blood of Christ less holy: “God does not condemn God” (Gal. 6: 7). ANDthe holiness of His flesh and blood does not depend on the personal qualities of those who perform the Eucharist ministers, since by and large He performs the sacrament.But again, He Himself established that this rite is performed with the participation of people who have a continuous succession of laying hands on the apostles: it is there and only where there is this sacred - real, not fictional - unity with the apostolic community, the presentation of bread and wine in the flesh and blood of Christ.According to the texts of the Acts and other sources of the history of the early Church, it is unambiguously clear that the Eucharist was performed by those who were entrusted by the Church with the ministry of sacrifice. Bishops and elders - first those that were set by the apostles, then those that were set by these bishops, and further, further ... the end of the century. Later attempts to create "from scratch" supposedly Christian communities are a surrogate, even with the best of intentions: the Gospel nowhere gives grounds for anyone's independent "restoration" of allegedly disappeared Christianity.
So, if the Eucharist is the heart, then the rest of the Church — texts of Scripture, prayers, ceremonies, asceticism, iconography, and so on — is the rest of the organism around the heart. We will not be able to develop this theme here, because we need to write about each part of this organism seriously and without haste.

Can God save a person who has not communed? Can. Among the revered saints there are martyrs who joined the Christians already during their execution.As, for example, Aglay, one of the forty martyrs of Sebaste. Of course, we can assume that someone above him, in the same place in the lake, uttered the baptismal formula, but there are those who are not even baptized in the face of the martyrs. Their love for Jesus, who accepted death for them, was a genuine response to His love — to the patience of torment and death. And they were ready for Jesus to repeat (and, probably, someone repeated) the words He said on the cross: “Father! Forgive them, for they do not know what they are doing ”(Luke 23:34). But it’s unlikely that the same love for Jesus is suddenly found among adherents of faith in “God-in-the-soul”, who, not realizing the true differences of their faith from Christianity, explain their rejection of the Church, “priests” and rites, by saying that the patriarch “is not the tom goes and doesn’t do what it needs, blesses it, the priests are behaving ugly around, and the parishioners are completely evil and hypocritical old women.
Of course thosewho have enough “god-in-the-soul”, quotes from the Bible will not convince of the need to participate in the sacraments of the Church.Some cling to a straw of doubt about the authenticity of biblical texts. This can help if you do not encounter a science calledbiblical studies. A curious fact as an example: the ancient manuscripts with the texts of the New Testament in 1970, there were 5237 in the world.Among them are some papyrus, separated from the originals by several decades. However, it is much more convenient to not know about the data of biblical science to believers in the "God-in-the-soul": think up an idea about the distortion of the Gospel and choose what you like - what is true, what you don't like - then, therefore, the priests have accustomed themselves for gain.
It would be more honest to admit at least to ourselves thatthat “god-in-the-soul” - in the soul, which is good and without participation in the sacraments of the Church, without reading the Holy Scriptures, without measuring its life with the Gospelthis is not the God who speaks to us in the Bible.And, in modern fashion, nothing terrible: after all, the main thing is to believe in something. And “god-in-the-soul” is precisely “something”. Because in Christianity God is certainly not “something”, but someone. One is more convenient without Him. And to others - those who cannot be without Him - He “... said: if anyone wants to follow Me, reject yourself and take up your cross and follow Me” (Luke 9:23).

 

Archpriest Dimitry Struev

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  • How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity?

    How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity? How does faith in God — who — in the soul differ from Christianity?