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Teaching of predestination....

The teaching of predestination has to be clarified most decisively if people are not to be pushed into wrong thinking and completely mislead. It is a genuine danger to people who accept what is offered to them as a religious dogma without seriously reflecting on it. This teaching destroys every impulse in the human being; by suppressing the aspiration to ascend, the human being becomes inactive and completely surrenders himself to the actions of forces which now have power over him. The person does nothing to resolve this obvious inertia because he believes that God’s grace will reveal itself to him when He so pleases. This assumption is proof of his missing faith in God’s infinite love and mercy, it is an assessment of the Eternal Deity in accordance with human understanding, because it infers that God’s love depends on the worth or worthlessness of the person.

God’s mercy includes all human beings; and divine love is only ineffective where human will offers resistance, but it is always concerned with turning this will towards itself. God is certainly pleased when people ask for Him, whose will thus enables the bestowing of grace. But His care and love is always concerned with those who do not yet want to be seized by His love. However, it would be completely wrong to assume that God’s gift of grace is given arbitrarily, that receiving it can neither be prevented nor encouraged by the human being; it would be completely wrong to use human limitations in respect to the giving of God’s love, i.e. by assuming that it depends on God’s pleasure in the person. In that case the human being would be a lamentable creature, because he is in an imperfect state of maturity which would have to exclude God’s benevolence; he is still sinful, i.e. his will is still striving towards God. God’s benevolence is not aroused until the will turns towards God and this motivates God in giving His grace in abundance to the human being. But God will never impart His grace to the human being whose inner will is still in opposition to God. A person can indeed openly oppose God but his soul can nevertheless desire God, in which case the forces of the underworld are strongly influencing him to revolt against God, and then divine grace will help him to achieve victory over these forces. This is undeniably caused by divine grace, it has helped the person whose heart had desired God. A human being who would receive divine grace without his will or in opposition to his will would be a predestined being, he would have to mature by means of grace. But such maturity excludes free will and would therefore never result in perfection....

Amen

NAUK O PREDESTINACIJI ....

Nauk o predestinaciji mora biti razveljavljen na najbolj odločen način, da ljudje ne bodo potisnjeni v napačno razmišljanje in popolnoma zavedeni. To je ena resnična nevarnost za ljudi, ki sprejemajo, kar jim je ponujeno kot verska doktrina, brez, da bi resno razmislili o tem.

Ta nauk uničuje vsako spodbudo v človeku s tem, ker duši težnjo za vzpon, človek postane neaktiven in sebe popolnoma prepusti delovanjem sil, ki imajo sedaj oblast nad njim. Oseba ne stori ničesar, da reši to očitno neaktivnost, ker je njegova predpostavka (domneva), da ga bo Božja milost zajela, ko bo to Njemu všeč.

Ta predpostavka je dokaz, da mu manjka vera v Božjo neskončno Ljubezen in Usmiljenje, to je le ocenjevanje Večnega Božanstva po človeških merilih, da je Božja Ljubezen odvisna od vrednosti ali nevrednosti (dostojnosti ali nedostojnosti) osebe.

Božje usmiljenje zajema vse ljudi, če oni le želijo biti zajeti od nje; le tam kjer se volja človeka upira, tam je Božanska Ljubezen neučinkovita, in vendar vedno skrbi, da to voljo obrne k Sami Sebi. Bog je prav gotovo zadovoljen z ljudmi, ki po Njem hrepenijo, katerih volja torej omogoča uporabo milosti. Vendar sta Njegova skrb in Ljubezen nenehno posvečeni tem, ki se še ne pustijo zajeti z Njegovo Ljubeznijo.

Vendar bi bilo popolnoma napačno domnevati, da se Božji dar milosti deli poljubno (samovoljno), da torej sprejemanje njega ne more biti niti preprečeno niti pospešeno s strani človeka; popolnoma napačno bi bilo uporabljati človeške omejitve, kar se tiče dajanja Božje Ljubezni, tj. domnevati, da je to odvisno od tega, kako je Bog zadovoljen z osebo.

V tem primeru bi bil človek obžalovanja vredno bitje, ker je on v nepopolnem (pomanjkljivem) stanju zrelosti, katero bi moralo izključiti Božjo dobrohotnost; on je še vedno grešen, to pomeni, da si njegova volja še vedno prizadeva (priti) k Bogu. Šele Bogu naklonjena volja vzpodbudi Božjo dobrohotnost, in to motivira Boga na dajanje Svoje milosti človeku v izobilju. Vendar pa Bog nikoli ne bo podelil Svoje milosti človeku, katerega notranja volja je še naprej v nasprotovanju Bogu.

Človek se lahko dejansko odkrito zoperstavi Bogu, toda njegova duša lahko kljub temu hrepeni po Bogu, v primeru česar sile podzemnega sveta vršijo močan vpliv ​​na njega, da se upira Bogu, in potem mu bo Božanska milost pomagala doseči zmago nad temi silami. To je nedvomno povzročila Božanska milost, ona je pomagala osebi, katere srce je hrepenelo po Bogu.

Človek kateremu bi pritekala Božja milost brez svoje volje ali proti svoji volji, bi bil vnaprej določeno (usmerjano) bitje, ker potem bi on moral dozorevati s posredovanjem milosti. Toda takšno dozorevanje izključuje svobodno voljo in zatorej nikoli ne bi moglo voditi k popolnosti. AMEN