Hi, I love my men’s group and the gentleman that manages the group charges a fee. It’s a pretty hefty fee whether or not you show up. It’s good cause it shows a commitment and you feel it in the pocket book if you don’t show. Personally I look forward to the group every week, but sometimes, I’m just worn out and don’t want to go and open up. The money can sometimes get me to show up. The other concern is that the guys just decide to do it on their own. This wouldn’t happen with my men’s group cause the man who run’s it has a ton of experience and I personally don’t think it would be as valuable without him. Just curious on your thoughts about charging, especially if the person starting the group doesn’t have a ton of experience.
Pope Gregory I , in Gospel Homily 26, notes that the Son is "sent" by the Father both in the sense of an eternal generation and a temporal Incarnation. Thus, the Spirit is said to be "sent" by the Son from the Father both as to an eternal procession and a temporal mission. "The sending of the Spirit is that procession by which It proceeds from the Father and the Son."  In his Moralia in Iob , initially composed while he was apocrisarius at the imperial court of Constantinople and later edited while Pope of Rome, Gregory wrote, "But the Mediator of God and men, the Man Christ Jesus, in all things has Him (the Holy Spirit) both always and continually present. For the same Spirit even in substance is brought forth from Him ( quia et ex illo isdem Spiritus per substantiam profertur .) And thus, though He (the Spirit) abides in the holy Preachers, He is justly said to abide in the Mediator in a special manner, for that in them He abides of grace for a particular object, but in Him He abides substantially for all ends."  Later in his Dialogues , Gregory I took the Filioque doctrine for granted when he quoted John 16:7 ,and asked: if "it is certain that the Paraclete Spirit always proceeds from the Father and the Son, why does the Son say that He is about to leave so that [the Spirit] who never leaves the Son might come?"  The text proposes an eternal procession from both Father and the Son by the use of the word "always" ( semper ). Gregory I's use of recessurum and recedit is also significant for the divine procession because although the Spirit always proceeds ( semper procedat ) from the Father and the Son, the Spirit never leaves ( numquam recedit ) the Son by this eternal procession.  [ discuss ]
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