CURRICULUM VITAE

She came from an old noble Anglo-Saxon family. She entered the monastery of the Order of St. Benedict. When her uncle (later saint) Boniface saw that there were few monasteries for women in the eastern part of the Frankish Empire, now Germany, he summoned Valburga to Mainz, where she arrived with other nuns in 748. Her main place of work became the new monasteries in Heidenheim, where she was abbess. With a life of deep faith and God’s grace, she bore witness to true Christianity. She supported the poor, helped orphans, and contributed donations to the construction of churches. She worked in Heidenheim until her death. In 870, her remains were transferred to Eichstätt.

SHE CONSTANTLY HAD GOD BEFORE HER EYES

She was born in Wessex, England. Her father was St Richard, who is commemorated on 7 February. Her mother, Wuna, was the sister of St Boniface, who is commemorated on 5 June. Walburga’s brothers, Winebald and Vilibald, who are commemorated on 18 December and 7 July respectively, also later became saints. Walburga received her early religious training at a mixed Benedictine monastery in Wimborne, Dorset. Her brothers joined the same order at the monastery of Montecassino in Italy, where they were ordained as priests. They then followed Boniface to Germany. Walburga was then asked to join them in this missionary area, which is now part of Germany. She agreed and travelled by ship. En route, they encountered a dangerous storm, which they successfully overcame through prayer. She then arrived safely in Mainz with her companions, where she was warmly welcomed by Willibald and Boniface. The second brother introduced them to the nunnery in Bischofsheim, Thuringia, where Lioba became the first abbess. Walburga was her deputy and assistant.

Wilibald, who was bishop of Eichstätt from 741, purchased land in the nearby mountains on which he built a church and a small monastery for sisters. The monastery’s first abbess was Valburga. He soon constructed two more substantial Benedictine monasteries there, one for monks and one for nuns, naming the location Heidenheim. Wilibald was put in charge of the monastery for men and Valburga became abbess of the convent. Following her brother’s death in 761, she took over the entire monastery complex in Heidenheim. She governed both communities with humility, kindness, and love. It was said of her that she constantly had God before her eyes, in joy as well as in pain and worry. Although she loved solitude and silence, she received many visitors who asked for her advice and help, and she never refused them. Wealthy supporters came bearing gifts, which she gratefully accepted; however, she kept only what was necessary for the monastery and gave the rest to the needy. She also contributed to the construction of temples and the care of orphans. The more she gave to the poor, the more she was said to receive in return.

Legend has it that a close castle lord’s daughter fell seriously ill and nothing helped. When Valburga heard about it, even though it was already night, she went to the castle gate. There, dogs rushed to her and the castle lord rushed over, fearing for her. She only said that she was a servant of Jesus Christ, who was protecting her. And the dogs retreated. The Lord led her to her dying daughter, and she asked her parents to join in prayers for her salvation. Then she was left alone with the child, praying that God would show His power over the girl, if it was His will. And the next day the child was perfectly healthy. The happy parents wanted to shower Valburga with gifts, but she did not take anything. However, she asked them to love God with all their hearts and serve Him. The meeting with the dogs is depicted, for example, in an engraving by Ludvík Seitz from the 19th century.

After Valburga’s death, her grave was glorified by the wonders of many miraculous healings. Her remains were placed in a stone coffin and pure healing oil was said to flow from the surface.

RESOLUTION, PRAYER

I will especially keep God’s presence in mind girl, and I will show generosity through smiles and kindness.

God, you called the holy Abbess Walburga to follow your Son in poverty and humility, teaching her to live according to the Gospel. Hear our prayers, we ask, and grant that amidst the changes of this world, we may long with all our hearts for what you have prepared for us in Heaven. We ask this through Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit for ever and ever.

Biography

He was an orphan from Ravenna. After a difficult childhood, one of his older brothers enabled him to study. Peter took the name Damiani. He was successful after his studies, but he thought eternity was more important than fame and honor. He led an ascetic life and at the age of 28 he left for a community of hermits in Fonte Avellana near Gubbio. He later became prior and was then appointed bishop of Ostia and cardinal. Even before that, he often rebuked dignitaries and tried to reform the Church. He wrote many scholarly works. He made his last journey to his hometown to reconcile with the pope.

ŽIVOTOPIS PRE MEDITÁCIU

HE HAD THE GOOD OF THE WHOLE CHURCH AT HEART
He was born in Ravenna in 1007 into a large, low-income family. Both his parents died very early, and he felt mistreated by his siblings. Barefoot and in torn clothes, he had to feed his eldest brother’s pigs. Once, when he found some money, instead of using it for his own needs, he used it to celebrate Holy Mass for his parents. He certainly considered other options, but in the end, the one that allowed him to be among the blessed poor in spirit—those who are needy and whose efforts are to please the Lord—prevailed. His sister Roselinda, who took care of him when he was abandoned, and then his much older brother, who became archpriest in Ravenna, helped him through his difficult childhood. In addition to his basic needs, he was given the opportunity to receive an education, which Peter took advantage of with great diligence. He studied grammar, rhetoric, and law in Faenza and Parma. He then became a high school teacher in Ravenna. Perhaps as a token of gratitude for the help he received in his studies, he took the middle name Damiani after his brother.

In 1035, at the age of 28, he entered the strict Benedictine monastery founded by St. Romuald in Fonte Avelana on Monte Catria. The monks followed an ascetic regime, which was initially difficult for Peter, but he nevertheless devoted himself to the study of Scripture and theology. He copied manuscripts for a living. In 1043, he was elected prior.
He was kind and had great compassion for the poor and abandoned. However, he was also energetic, strict, and driven by his zeal. He quickly founded five more religious communities and wrote several manuals for them on monastic and hermit life. He quickly founded five more religious communities and wrote several manuals for them on monastic and hermit life. He cared not only for the welfare of the monastic communities, but also for the welfare of the whole Church. He also admonished some bishops and wealthy itinerant monks. At synods, he spoke out against various vices and shortcomings. He knew the German imperial court and popes, starting with Leo IX, as well as Conrad II and Henry III. Both he and his successor Victor II entrusted him with certain tasks and consulted him on matters of church reform. During this period, Peter Damiani wrote the treatises Gratissimus and Gomorrhianus, which were directed against sacrilege and immorality among the clergy. Another pope, Stephen IX, appointed Peter as bishop of Ostia and cardinal in order to involve him in the reform efforts of the papal court. While in Rome, Peter collaborated with the reformer Hildebrand, who later became an advisor to several popes and later Pope Gregory VII. He had great compassion for the poor and abandoned; on the other hand, he was energetic and strict with organizational skills. In his zeal, he quickly founded five other religious communities and wrote several manuals on monastic and hermit life for them. He had at heart not only the good of the monastic communities, but also that of the whole Church. He also admonished some bishops and wealthier itinerant monks. At synods, he spoke out against various vices and shortcomings. He had contacts with the German imperial court, with Conrad II and Henry III, and with popes, beginning with Leo IX. He and his successor Victor II entrusted him with certain tasks and consulted him on issues of church reform. At that time, Peter Damiani wrote the treatises Gratissimus and Gomorrhianus, directed against sacrilege and moral disorders among the clergy. The next pope, Stephen IX, appointed Peter as bishop of Ostia and cardinal in order to involve him in the reform activities of the papal curia. In Rome, Peter collaborated with the reformer Hildebrand, who had been a Cluniac monk and became not only an advisor to several popes, but later also Pope Gregory VII.

Peter Damian, as a representative of the Roman Curia, reformed the Milanese bishopric and other Lombard bishoprics in 1059. From 1061, he vigorously opposed the rebellious Pope Honorius II and defended the monastery in Cluny against the unjustified demands of the local bishop, thereby resolving various complaints. It was a period of conflict between secular and spiritual power. In 1069, he prevented the divorce of Henry IV and Bertha of Savoy.

During the reign of Nicholas II, Peter wanted to be relieved of his episcopal duties and return to the monastery of Fonte Avellana, which the pope granted him. He also devoted himself to woodcarving there. His last mission was in Ravenna, when the city was spiritually divided into two opposing camps. He resolved the situation and died on his way back at the Benedictine monastery in Faenza. He was also buried there.

In the case of Peter Damian, the Church recognized the spontaneous and universal veneration of this saint, whom Pope Leo XII declared a Doctor of the Church in 1828.

DECISION, PRAYER

In Matthew 5, I will read about the Beatitudes and how they relate to my life. chosen
“Almighty God, you strengthened Saint Peter Damian to devote his life to the service of the Church; help us to follow his teaching and example, so that we may put nothing before Christ and thus attain eternal joy. Through your Son, Jesus Christ, our Lord, who lives and reigns with you in the unity of the Holy Spirit for ever and ever.

It is wonderful when people come to Jesus and ask. When they approach the priests and inquire, it’s fantastic. Thank God that people always have somewhere to go to ask. Folk wisdom says, “If you ask, you may be a fool for five minutes. If you don’t ask, you will remain one for life.” Mark Twain also said, “Wisdom is known by the ability to ask questions.” I could crown the battery of wisdom with the words of St. Catherine of Siena: “God created us imperfect so that we would need each other.” Alms-giving. There were confrontations, frictions, and discussions. What does Jesus say about this? “Can the guests at the wedding mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast.” The time of building the church community has not ended; it resembles a cathedral, where a sculptural workshop is still working, into which new elements, memorial plaques, and works of art are inserted.

What is the situation with fasting today? Four types of fasting are observed. The first is the so-called strict fasting. Currently, we observe it on Ash Wednesday and Good Friday. During these two days, we should livesalms-givingrecognize that life encompasses more than mere celebration and acknowledge the uncertainty of the Bridegroom’s presence.  Perhaps many of us have experienced that the “empty time” devoted to dining can be used for prayer and meditation. The second type of fasting is the Friday fast. It is to be a fast cause of harm. This fast involves abstaining from one thing in favor of another. Even today, we are invited to pay closer attention to the cross of Jesus Christ and to all the crosses that people in our immediate environment carry. This fasting in particular should be connected to the entire trefoil of penitential practice: prayer, fasting, and almsgiving. We should pray and give the money we saved for that day’s food to the needy.

The third type is Eucharistic fasting. It is not at all demanding. It is about realizing at least one hour before communion who I will meet, who will physically enter my life. We should symbolically hunger for “the bread of eternal life” (John 6:35) for at least that small moment. “But the days will come when the bridegroom will be taken away from them; then they will fast.” There may also be moments when we do not feel Jesus’ discreet presence. We seek him, we long, we thirst for his word, his faith, and his presence. Then fasting enters our life as if by chance. Love is certainly impatient in waiting but absolutely unquestioning in seeking. He who seeks finds. And he who finds rejoices. Fasting can sharpen the senses and the will. Fasting can be a way of searching for God.

Let us imagine that we could possess everything. All our earthly dreams would come true, and we would succeed in everything. Let’s strive to unleash our imagination and manifest our desires. Let us have what we would like. Let us achieve everything we want in owning property, the qualities we would like, and the people we would like to be with. Despite all this “happiness”—and perhaps precisely because of it—we would realize that the more we have, the faster we can have what we want, and the more desire would begin to consume our hearts. We would discover what it means to desire and not have. We will never have everything, and for what purpose?

The Lord Jesus wants usvery concretely manifest, from the very beginning, to focus our desires on what fulfills, heals, elevates, and gives true meaning to life. It is the acceptance of the essence of life in the acceptance of God. However, there is a certain “law of resistance” within us that leads us to want to achieve everything. We want what God offers, but also what the world offers and what the corrupt part of our “self” suggests to us. Jesus clearly tells us that such achievement is not possible: “If anyone wants to come after me, let him deny himself, take up his cross daily, and follow me.” We must reject this corruption of our egoism out of love for life, let it suffer, and also let it die. The cost is the loss of Christ’s life.

Let us look at our lives, at the tendencies of egoism that are very concretely manifested in them—in our relationships with those closest to us, in our thoughts about others, and even in the way we view ourselves. Let us put it in the hands of Jesus Christ in a moment of silence. In our words, let us ask that He grant us the strength to stop the lust of the eyes, the flesh, the pride of life, and the acceptance of offers that would distance us from the source of life. Let us ask the suffering Savior to willingly choose the suffering of losing egoism so that we may open ourselves to receiving love for God and neighbor.

Dear brothers and sisters,
Today is Ash Wednesday, the start of the 40-day Lenten period. During this time, we will deepen our relationship with Jesus Christ through fasting. We will be surrounded by changes in colours, shapes, and objects that may guide us towards deeper values. On this Ash Wednesday, I would like to reflect on some of the symbols of fasting, beginning with the most obvious one.

Ash Wednesday is the day on which we are marked with ashes on our foreheads, symbolising fasting. Ashes are made by burning wood, so they are a symbol of destruction. This day reminds us of the biblical words: ‘Remember that you are dust, and to dust you will return.’ Adam, the first man, was created from the dust of the earth, and when we die, we too will return to dust. Ashes remind us of the transience of earthly life, and today helps us realize this.

The second symbol of Lent is bread and water, representing moderation. While our bodies need food and water, going to extremes can weaken our spirit. Eating with moderation helps us to pay more attention to the spiritual things happening around us. Another symbol of Lent is the desert, representing solitude and prayer. Just as Jesus spent 40 days in the desert, we should also find time and a place to pray, away from the world’s distractions.

Another symbol of Lent is praying the Stations of the Cross, which recalls Jesus’ suffering, symbolizing resurrection. The liturgical colours change to purple, a symbol of preparation and expectation, encouraging us to anticipate the significant events of Lent. Today, we are offered many symbols of fasting to accompany us and help us experience this Lenten season more deeply. It is important not to perceive these symbols superficially, but to allow them to truly change our hearts and turn us towards God.

Founders of the 7th Order of the Servants of Mary: Alexius, Bartholomew, Benedictus, Bonfilius, Gerardinus, John, Ricoverus

Seven esteemed Florentines lived in poverty and penance on Monte Senario, striving to live holy lives and to help others on the path to holiness. They founded an order dedicated to Marian devotion called the “Servants of Mary” or “Servites.” Except for Alexei, who wanted to remain a mere religious brother, all were ordained priests. The order is now spread throughout almost all of Europe, as well as in South Africa, Australia, and America.

CV FOR MEDITATION

TO JESUS ​​WITH THE CONTRIBUTION OF THE SEVEN-SORROWED PM

Seven wealthy townspeople and merchants, Andonieri, Bartholomew, Benedict, Bonfilius Monaldi, Gerardin, John, and Rikover—sang praises to the Blessed Virgin Mary in the streets of Florence. On the feast of the Assumption of the Virgin Mary on 15 August 1233, they gathered in a church, where they received an inner address, calling them to a perfect life together. On that day, the Queen of Heaven appeared to them, dressed in mourning for the old grudge that had reigned between them.

They agreed to distribute their property to the poor and together they would go into seclusion to live a hermit’s life, meditating on the Passion of the Lord Jesus and the pains of his Mother. They went to Bishop Arding, who approved their intention, and then left the city. They settled permanently on the deserted hill of Monte Senario (north of Florence) and from there they would go to a chapel dedicated to the Mother of God with a gracious image of the Annunciation. The chapel was their point of support and main place of prayer.

At first they lived in a free community, but soon, on the instructions of the bishop, they founded a new order for which they adopted the rule of St. Augustine. They put on black monastic robes with a scapular and, apart from Alexei, were ordained priests after the novitiate. Alexei longed for the most ordinary service, so out of humility, he remained only a lay religious brother. Pope Alexander IV. confirmed their order, called Servants of the Virgin Mary—Servites. The significance of the order’s founding stands out against the backdrop of a time when fratricidal strife was common in Italy. Bonfilius Monaldi became the first superior.

In 1253, Philip Benizi joined the order, and after 14 years, he was elected superior general and contributed greatly to the flourishing of the order. Alexei reached the age of 110, and at his death, the order already had 10,000 members.

Today’s memorial was established by Pope Leo XIII, who canonized all seven founders of the Servites in 1888.

RESOLUTION, PRAYER

I will reflect for a moment on the sorrows of the Virgin Mary, for which she came to be called the co-redemptrix.

Fill us, O God, with the sincere piety with which the holy brothers, whose memory we celebrate, devoutly worshipped the Mother of God, the Virgin Mary, and brought human souls to worship You. Through Christ our Lord. co-redemptive

The Pharisees demanded signs from heaven from Jesus for several key reasons, which, in the Gospels (e.g., Matthew 16:1-4, Mark 8:11-13), are associated with temptation, distrust, and a desire to maintain their own power.

The main reasons were:

• Temptation (test): The goal was not to believe but to test Jesus and “catch his word.” They wanted to force him to do something that they could later question or use against him.

• Disbelief and hardness of heart: Although they had witnessed many miracles (healings, feeding the multitudes), they refused to accept Jesus as the Messiah. A sign from heaven (e.g., a phenomenon in the sky) was for them a “higher” type of evidence that would supposedly confirm his authority, more so than earthly healings.

• Protecting their authority: The Pharisees and Sadducees were afraid that Jesus’ work would threaten their influence over the people. By asking for a sign, they wanted to unsettle his followers.

• Cultural expectations: Jews often looked for “signs” as confirmation of prophetic authority, which was at odds with Jesus’ focus on faith rather than theatrical miracles. 

Jesus rejected their request, calling them an ‘adulterous generation’ (meaning figuratively unfaithful) and explaining that no sign would be given to them except ‘the sign of death and resurrection. He showed them that true signs were happening before their eyes, but they refused to recognize them. happened.