Grace in the Understanding of Church Doctrines – Intentions for Prayerful Work

Compiled by Agata Pająk

Technical issues concerning ideas and sentence construction while working with intentions.
Article “800 intentions for cleansing” Link
“Building extensive intentions and prayers. A Skype conversation about the technique” Link
“One-sentence schema for intentions.” Link

The word (–not) added during work with intentions to a given word means that it is worth also expressing it as its opposite, or even independently finding and saying aloud any synonyms that come to mind together with their opposites.

For example — in the case of being poor, being ill, it is good to say it together with its opposite as well:
– being poor, ill, –not being poor, ill

This allows one to activate a given pattern as broadly as possible in different aspects, including its opposite. It is also worth knowing that Souls often think or claim that they do not have such opposite patterns, for example that they are not idolaters, as in a given case (a given word).

Another example:
A woman’s Soul denies ever having been a bad mother. So adding the negating phrase — not being a bad mother — may allow it to understand the state it is in.
Being a bad mother, –not being a bad mother–
“–Of course not, never in my life! These are not my patterns. What I do is my private matter.”
[–This is very often what the soul says or thinks about itself.]

1. Of our/others’ being aware, believing, promoting that grace, among other things in theology and beyond, is understood as a gift granted to a human being, soul, being by God, whose granting is not connected with any merit, and may concern spiritual or material life, and may also be or is indispensable for achieving certain religious goals, and of our/others’ feeling worthy and respectively unworthy of receiving, accepting such graces, rejecting them, asking for them, disregarding them, and not only that, and of our/others’ experiencing all the effects of this.
2. Of our/others’ using in everyday language the word grace as doing someone a favor, as a good deed one was under no obligation to perform, and not only that, and of our/others’ experiencing all the effects of this.
3. Of our/others’ being convinced, believing that grace is participation in the inner life of the Holy Trinity and not only that, and of our/others’ experiencing all the effects of this.
4. Of our/others’ being convinced, believing, promoting that grace is a gift given freely on God’s initiative, that it has a supernatural character, surpasses human reason and will, and that through grace God reveals Himself and gives Himself, and that grace cleanses from sin and sanctifies, and supports vocation and justifies, and not only that, and of our/others’ experiencing all the effects of this.
5. Of our/others’ being convinced, believing, promoting that grace may be, is habitual, meaning it may be a lasting disposition for living in accordance with one’s vocation, or it may be, is actual, meaning it may be an interventionary gift supporting, among other things, conversion, sanctification, and not only that, and of our/others’ experiencing all the effects of this.
6. Of our/others’ being convinced, believing, promoting that through baptism, among other things, sanctifying grace is granted to a human being, which is a habitual gift, that is, one which permanently enables a person to holiness and to living through the power of God’s love, and not only that, and of our/others’ experiencing all the effects of this.
7. Of our/others’ being convinced, believing, promoting that in the Christian sacraments God grants sacramental grace, that is, a gift connected with the character of the sacrament, while charisms as well as all other special abilities are special graces, and not only that, and of our/others’ experiencing all the effects of this.
8. Of our/others’ being convinced, believing, promoting that grace does not stand in contradiction to the freedom and free will of the human being, soul, soul-beings, and that grace is a free gift of God which demands a free response from the human being, soul, soul-beings, and not only that, and of our/others’ experiencing all the effects of this.
9. Of our/others’ being convinced, believing, promoting that grace precedes human actions but does not deprive the human being, Soul, whole being of free will, because for God time is an enduring actuality, therefore although He established the chosen ones, in His decision He took human freedom into account, and not only that, and of our/others’ experiencing all the effects of this.
10. Of our/others’ being convinced, believing, promoting that the human being, soul, soul-beings is free in his or her acts, and God is free in granting gifts, among which are supernatural life and salvation, and not only that, and of our/others’ experiencing all the effects of this.
11. Of our/others’ being convinced, believing, promoting that salvation is an act of mercy and not only that, and of our/others’ experiencing all the effects of this.
12. Of our/others’ being convinced, believing, promoting that the human being, soul, whole being has his/her/its own or another’s fate in his/her/its own hands, and that overcoming sin as well as rejecting grace and the doctrines of grace depends on the attitude of the human being, soul, others, and not only that, and of our/others’ experiencing all the effects of this.
13. Of our/others’ being convinced, believing, promoting that with the help of logic one can and should explain the relation between will and grace.
14. Of our being convinced, believing, promoting that only through contemplation can unity with God be attained, including proclaiming and practicing self-perfection up to unity with God, and not only that, and of our/others’ experiencing all the effects of this.
15. Of our/others’ being convinced, believing, promoting that a human being without grace is evil and has no possibility of doing good, and also of being convinced that Martin Luther claimed this, and not only that, and of our/others’ experiencing all the effects of this.
16. Of our/others’ being convinced, believing, promoting that grace has a greater role in life than will, and that a human being cannot resist grace, and not only that, and of our/others’ experiencing all the effects of this.
17. Of our/others’ being convinced, believing, promoting that grace is free, and also, among other things as in the Eastern Churches, understanding grace as divine energies that strive to deify the human being, soul, being, and that these are uncreated energies, and not only that, and of our/others’ experiencing all the effects of this.
18. Of our/others’ being convinced, believing, promoting that deification means both the process of permeation and the state of transformation of human nature, among others, by divine energies acting in creatures, and that it consists in the elevation and enabling of the whole human being, soul, whole being to participate in divine life, thus in overcoming the material element, spiritualizing it and bestowing immortality, and in transforming all powers of the soul for the purpose of union with God, and that the concept of deification therefore concerns the ontological aspect of union with God and thus expresses the essential truth that neither divine nature nor human nature is closed in upon itself, and not only that, and of our/others’ experiencing all the effects of this.
19. Of our/others’ being convinced, believing, promoting that the transcendent God, possessing a completely different nature, voluntarily grants the human being, soul, whole being His life, and that the final goal of human life is deification, and not only that, and of our/others’ experiencing all the effects of this.
20. Of our/others’ being convinced, believing, promoting that the Essence of God, His ousia, is distinguished from energies, actus, that is, His actions in the world, and that the Essence of God is God as God, and that we have no access to it whatsoever, that it is absolutely unknowable, beyond all concepts, even the concept of being, and not only that, and of our/others’ experiencing all the effects of this.
21. Of our/others’ being convinced, believing, promoting that God’s Essence is independent of anything, uncreated, and therefore cannot be known by any creatures, and thus transcends all metaphysics, and not only that, and of our/others’ experiencing all the effects of this.
22. Of our/others’ being convinced, believing, promoting that the consequence and effect of unknowability is the impossibility of expressing what is inconceivable, and that this impossibility manifests itself in the virtue of fearful yet adoring “silent speaking” about God, and not only that, and of our/others’ experiencing all the effects of this.
23. Of our/others’ being convinced, believing, promoting that what acts upon the human being, soul, whole being is not God’s Essence itself, but uncreated divine energies inseparable from it, through which God reveals Himself to creatures and acts upon them, and not only that, and of our/others’ experiencing all the effects of this.
24. Of our/others’ being convinced, believing, promoting that divine energies are connected with the doctrine of the Holy Trinity, namely that they proceed from the Father and are communicated to creatures through the Son in the Holy Spirit, and not only that, and of our/others’ experiencing all the effects of this.
25. Of our/others’ being convinced, believing, promoting that grace is not a thing, but divine energies, coming from God, from the Trinity, from others, and not only that, and of our/others’ experiencing all the effects of this.
26. Of our/others’ being convinced, believing, promoting the Dogma of the Incarnation, connected with Christianity and Jesus, including, among other things, the claim of Irenaeus that “God became man so that man might become God,” and not only that, and of our/others’ experiencing all the effects of this.
27. Of our/others’ being convinced, believing, promoting that the teaching on deification can be described in five points, among them:
    “1. It is not reserved for some chosen group, but is the normal goal of every Christian.
28. In deification the sense of sin is not lost, but on the contrary, constant repentance is practiced.
29. It has a social rather than individualistic character; above all it requires keeping the commandment of love.
30. It presupposes participation in sacramental life and participation in the life of the Church. The Holy Mysteries (sacraments) are the means through which God’s Grace is granted, because God acts through His Church.
31. All creation is to be saved together with humanity; therefore it has a cosmic character”
    —and not only that, and of our/others’ experiencing all the effects of this.
32. Of our/others’ being convinced, believing, promoting that if we are not Christians, we will not receive, cannot make use of, are not worthy of God’s grace, do not ask for it, and even reject it, and not only that, and of our/others’ experiencing all the effects of this.
33. Of our being convinced, believing, promoting, and also being aware that there are various and often large, significant differences in understanding divine grace, which is promoted, spoken of, and taught in various religions and philosophies, and which among other things cause misunderstanding, doubts, feelings of unworthiness, discouragement, and not only that, and of our/others’ experiencing all the effects of this.
34. Of our/others’ being convinced, believing, promoting, similarly to or like Protestants, that
    “justification is traditionally understood in Protestantism as the imputation of Christ’s merits to sinners. The principle of ‘Sola fide’ denies the innate righteousness of man, which without faith in Christ and without participation in His righteousness is ineffective. Martin Luther regarded this principle as ‘the article on which the Church stands or falls’”
    —and not only that, and of our/others’ experiencing all the effects of this.
35. Of our/others’ being convinced, believing, promoting that “sola gratia,” “grace alone,” refers to the principle that salvation comes only from God’s grace as an “undeserved gift,” and not as a reward for any merit of the sinner, and not only that, and of our/others’ experiencing all the effects of this.
36. Of our/others’ being convinced, believing, promoting, including as and like Protestants, that salvation is an undeserved gift of God given to the human being, soul, whole being through Jesus Christ, and not only that, and of our/others’ experiencing all the effects of this.
37. Of our/others’ being convinced, believing, promoting, including as and like Protestants, that
    “God is the only source of grace, and man cannot in any way induce God to give him this grace or increase its measure (Ps 49:8–10); God acts alone for the salvation of man”
    —and not only that, and of our/others’ experiencing all the effects of this.
38. Of our/others’ being convinced, believing, promoting, including among others as and like Calvinists, that God’s grace is not limited, and also that it means God’s sovereign decision to whom to grant grace necessary for salvation and to whom to deny it, and not only that, and of our/others’ experiencing all the effects of this.
39. Of our/others’ being convinced, believing, promoting that only Jesus Christ is the mediator between God and human beings, and that salvation is not possible through any other mediation, and not only that, and of our/others’ experiencing all the effects of this.
40. Of our/others’ rejecting, including as and like Lutherans, mediators between God and human beings, while nevertheless venerating the memory of Mary and outstanding saints, and not only that, and of our/others’ experiencing all the effects of this.

Opublikowano: 22/04/2026
Autor: Sławomir Majda
Kateogrie: God

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