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The Lord Jesus admonishes, “Judge not, that ye be not judged. For as ye judge, so shall ye be judged: and as ye mete, so shall ye be measured” (Matt. 7:1-2).

It is clear from the text that the Lord Jesus forbids His disciples to judge and condemn. The main reason is that this right to rule belongs to God alone in the kingdom of God. Only God knows the circumstances that led a person to sin and can judge them justly. Furthermore, we know that God is full of mercy and has compassion for sinners, so His judgment will never be harsh. Recall the incident when a woman caught in sin was brought to Him. What did he say to her then? “Has no one condemned you? … Neither do I condemn thee!” (Jn. 8:10-11). But he also added harsh words: “Go and sin no more!” (Jn. 8:11).

We know that we humans love to criticize and, of course, to write off and condemn because of the faults of others. After reading the Gospel, we can see our error, which consists in pronouncing severe punishments upon others and overestimating our strength. He who knows his shortcomings will never condemn and damn his neighbor. The Lord Jesus illustrated this with the speck, the splinter, which is something small and wrong in another, but in himself, he does not see his fragment, he does not want to see it, and he cannot be self-critical.
We can also speak of hypocrisy because the hypocrite has double measurements. He always has an excuse for himself, an excuse, he can justify himself, but when it comes to the other, he is ruthless; he can raise his index finger and take a devastating criticism. This is a terrible way from which the Lord Jesus wants to turn His disciples and us away when He warns and admonishes us, “… and with what measure ye mete, it shall be measured to you also” (Mt 7:2).
Yes, the same measure that man has for another, God will put on the man himself. So if we are strict with others, God will apply the same standard to us. If we do not miss any fault in others, we must realize that God will not forget our slightest mark either.

Such an understanding is helpful to us, even when we realize we are afraid. And rightly so, for we are to fear for ourselves, yet we also have responsibility for others.

This Gospel text wants to help us get off the wrong track when we often use words of criticism and judgment of others in our lives. When this is often accompanied by gossip and slander, we need to give up the path we may have been walking on as soon as possible and instead step onto the way of helping our neighbors to get out of their mistakes.
We don’t want to be condemned and therefore don’t want to blame others because we cannot objectively know the circumstances that lead a neighbor to act that way. On the contrary, let us begin to walk the path of tactfulness and sensitivity towards others. By speaking kindly, acting sensitively, and bearing patiently with others’ faults, we can help them get over them. After all, it is a beautiful feeling when we have helped someone, and they are happy that they have succeeded in something.

Jesus says in the Gospel: “Do not be anxious about your life, what you will eat, nor about your body, what you will eat. Isn’t life more than food and the body more than clothing…? And who among you can add even an elbow to his life by worrying?…? Yet, your Heavenly Father knows that you need all this. Seek first, then, the kingdom of God and His righteousness, and you will receive all this in addition. Therefore, please do not be anxious about tomorrow; tomorrow will take care of itself. Each day has enough to worry about” (Mt 6:25-34).

The Lord recognizes that every day has enough to shovel and toil, worrying about necessary things, and that Heavenly Father knows about these things essential to life. Jesus Himself worked for many years in St. Joseph’s workshop to help the Holy Family provide the necessities of life. So, Jesus’ word about unnecessary worries does not mean praise for the lazy. On the contrary, it remains the duty of work and concerns, but without panic, over-anxiety, and wild lust.
The Christian knows that the world is God’s work, and he has a role to play. God is behind all events, is more powerful than sin and hell, and can turn even evil to spiritual advantage in His wisdom. The Christian must think about the future and take care of the daily bread, but without despair and not at the expense of the spiritual life; prayer gives true meaning and sanctification to work. Even the Christian does not know what the future will bring, but he knows that God is the Lord of the time to come.

Suppose I fear for my future, for my material security. In that case, it is probably only because I have little faith in God, little belief, and only a very distant and vague belief that there is another life besides this, much more perfect and content. God is a natural living person, and we prepare for life in the future – with or without him – by living here on earth. That is why men live life here on earth without happiness from the belief in eternal life and behave as if they had only the little means of time, space, and joy that are between the cradle and the ark at their disposal; that is why they suck like leeches on these things and want to suck out their sweetness to the last drop. Hence, each considers himself a fool and a wretch if he misses any of these pleasures and lives in constant fear that someone may snatch these favorite toys from his hands. Hence, man’s fear of cancer, war, or fear of death. Therefore, the mad effort of worry: I have to build, I have to develop, I have to provide for my family, but then I will have time for God – in my old age. Then, then – and finally never.

Times of weak faith have always been times of significant life fear. …and those who got used to going to church often got used to going to the nerve clinic. Only he who owns the things of this world as a gift of God and does not lose sight of God’s will and his mission from God in the world, only he can live without fear and over-concern for tomorrow. Does this seem exaggerated to you? Isn’t it a reality? We live our lives as if we are here to stay forever. As if the things we have acquired are never to be lost, or rather, one might liken it to – as if we are taking these things with us to the grave so that we can continue to enjoy them after we die.

Brother, sister, but you want to be accurate, good Christians, and the fact that you sometimes put worldly concerns before the Lord God, does that not trouble you?

Therefore, now ask the Lord Jesus in your heart at Holy Mass: ‘Lord, you offer me a wonderful exchange. You will take my unnecessary worries and legitimate interests on Your own because You and my Heavenly Father know best what I need, and I, in turn, will make God’s interests my own.

I will strive to make you Lord of my soul through my life and in my life’s surroundings. Teach me genuine trust in my Heavenly Father so that I will always put the interests of God’s kingdom first in my life’s dealings, and the rest will be added – according to your promise – as needed. 

The Lord Jesus has left us related lessons, including the Gospel and specific words: “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. Lay up for yourselves treasures in heaven… For where your treasure is, there your heart will also be” (Mt 6:19-21).

The Sermon on the Mount of the Lord Jesus continues by giving directives to Christians regarding what attitude and relationship to take toward material things. This Gospel passage examines the relationship to possessions. The one who has come to faith in Christ must remember that he lives in a material world that leads the Christian into difficult situations. Often the Christian has to ask himself whether he is following the right path of faith, whether he is not subject to matter, or whether he is living freely as a child of God. The Christian must learn to evaluate earthly things correctly. What constitutes the treasure of the material earthly world? Is it money, gainful employment, comfortable living, and a consumerist way of life…? Is it?

The Christian must direct his life, and therefore his relationship to things and circumstances, in such a way that his heart does not cling to fleeting items but pays more attention to other values – treasures that we say do not lose their weight; they are just as valuable, namely: grace and God’s truth. We can say that for us believers, this is our treasure, our riches, and so we must keep our hearts there.

Especially today, when there is talk of a consumer society, the Christian is to notice that the things of this world have no permanent value. Still, he must also be aware that these things’ splendor and glory have no more important place for us. This is explained to us by the Lord Jesus in the short parable of the healthy eye and the sick eye. In the human body, the watch has the function of light. A person with healthy eyes can move around and orient himself, which, on the contrary, a sick person lacks.
So it is with the desire for wealth. When a man loses his mental sight, when he cannot rightly understand, receive, or enjoy things, he becomes blind to the things of God, and thus he is heading for destruction. The Christian must take care that he does not lose his mental sight, that he does not spoil it. He must value God more than everything in the world!

Let us think: What is our relationship to material things? What do we consider most valuable? Is it money, status, family, or God?

The parable of the eye also prompts us to think. How do I look at myself, at my surroundings? Are they the eyes of this world, or is it the gaze of the Lord Jesus? Do I prefer the things of God to the things of the world? Do I have a desire within me to have more and more and therefore have no time for God?

Recall the encounter of the Lord Jesus with the rich young man. He kept the commandments. He wanted to attain eternal life. He called the Lord Jesus good. But when he received the command: “… go, sell what you have, give to the poor… and follow me!” (Mt 19:21) – he remained sad. His relationship with wealth was intense, more than his desire to attain eternal life and his friendship with the Lord Jesus.

We can also remember the parable of the rich man and Lazarus. When the rich man begs Lazarus to go to his brothers and warn them that they should not go to the place of torment where he had gone because he was more concerned with the things of this world than with the things of the soul, he is told, “They have Moses and the prophets; let them hear them” (Lk. 16:29). And rightly did the tax collector Levi. This man, hated by the Jews, says to Jesus when they meet him in his house, “Lord, I will give half of my possessions to the poor, and if I have deceived anyone, I will give back fourfold” (Lk. 19:8). And indeed, he acted on the words of the Lord Jesus and earned a place among the Twelve. Judas slowly worked his way up to a betrayal for 33 pieces of silver by taking them from the common treasury. And though he returned them, he no longer had the strength to make a total change in his life, so he hanged himself.

In the examples of the Gospel, we see the lesson, the encouragement, and the warning. The answer is for each of us to give ourselves. The matter is open; the time for a decision is here. When we pray the Our Father, let us instead pray slowly and think about what we are saying to Jesus.

The young are wont to ask. What would we say in response to the question: why are unleavened bread and grapes used as matter in the Eucharistic celebration? Why is it received in the world also under bread and wine? Why is it received manually somewhere? Why is today’s feast commanded? Can we talk about the Eucharist for five minutes?

The Evangelist Luke tells of the multiplication of the five loaves and two fishes to a crowd, where “there were about five thousand men” (Lk 9:14).

The miracle of the multiplication of the five loaves and the two fish makes clear the power and heart of Jesus. Jesus demonstrated control over the laws of nature by other miracles as well. Why did Jesus perform this miracle, and what did he mean by it? In the Old Testament, God showed concern for the chosen people. In the wilderness, the nation received “manna,” bread to eat, from God. The unleavened bread that the government hastily took with them from Egypt when the Jewish people were given their freedom after the tenth plague, the death of the firstborn, was passed over. For forty years, God had filled the nation until the day they entered the Promised Land with “manna,” bread from heaven. Everyone was filled, no one had enough, and no one had extra. Jesus was preparing a nation for new life. He did not come to abolish the Law and the Prophets but to fulfill them. In the Upper Room, Jesus left us the gift of love, of Himself in the form of bread and wine. God created man in his image and made man’s body. The Son of God wanted to remain with a man until the end of time. Out of love, Jesus remains with us in the forms of bread and wine. On Maundy Thursday, we commemorate the institution of the Eucharist. That time especially highlights the season of Lent. And because Jesus Himself provided for today’s feast, a feast of public reverence for the Eucharist through processions.
Bread, not only in the time of Christ but also today, is staple food for people. In the same way, wine in the southern countries is taken as a daily thing for strengthening the body and the joy of the spirit. Nothing more beautiful and valuable could Jesus have given to the people than the institution of the Eucharist, when, after the priest has spoken his words, the bread of wheat becomes the body of Christ, and the wine of the grape becomes the blood of Christ.
In the early centuries, wheat bread and barley bread were used in everyday leavened bread. To make the faithful aware of the difference between bread for the body and bread for the soul, unleavened bread, such as the bread eaten by the Jews in the wilderness, began to be used in breaking the bread, that is, in the Holy Mass. Unleavened bread was introduced into the liturgy at the turn of the 10th-11th century. Because the bread broke, communion was practiced by each person breaking off a loaf, which is now practiced in some places by taking communion in hand. The expression “breaking of the bread” in the early Church referred to the celebration of the Eucharist (cf. Didache, 1st century). Even today, unleavened wheat bread is used. Even if the loaf of bread form is not used, the priest breaks at least one host, i.e., today’s round shape, when celebrating Mass.
Because of practicalities, the communion of wine from the chalice has begun to be abandoned. This was based on the practice of not profaning the blood of Christ by pouring it out. Hygienic reasons also played a role. And because Christ is present whole under the smallest part of the bread and wine, it became the tradition of the Church that it be received under the manner of bread on the tongue. Since the 13th century, it has been obtained only in this way.
The Second Vatican Council permits the reception of wine in appropriate ways on certain feasts and to certain people. Communion in both ways is not excluded. On the contrary, it is encouraged for a particular celebration, such as the baptism of a child or a family member’s funeral.
The important thing is that the Eucharist is celebrated in memory of Christ, and the whole celebration is meant to respond as faithfully as possible to the message of the Lord Jesus.

Reverence for the Eucharist is shown not only by appropriate behavior in church, its preservation, and celebration, but also by various adoration and devotions, and these include the Solemnity of the Body and Blood of God when the Eucharist is carried in a solemn manner outside the church for public veneration. This is precisely determined by the regulations of the Code of Canon Law (can. 944). The tradition goes back to the 13th century against the errors of Waldensian and Albigensianism. Pope Urban IV instituted the present feast in 1264.

Today it is a tradition in many places that the streets – where the procession with the Eucharistic Christ will go – are decorated with petals of flowers, which are used to create beautiful images, and texts by which people show their reverence, their relationship to Christ under the manner of bread and wine.

It is much more critical that we receive Christ in pure hearts, honor him with our lives, and encounter him often in the Eucharist. Therefore, full participation in the Mass includes coming to the Lord’s Table. Since Pope St. Pius X, even children who know about the Eucharist can approach Holy Communion. It is fitting that the faithful may also receive more than once a day a second time when they are present at the entire Holy Mass (cf. can. 917). Eucharistic Congresses have played an essential role since the 19th century. The first was held in 1881 in Lille, France. They are celebrated every four years in a city designated by the Holy Father, to which he comes or appoints a legate.
The absolution for blasphemy, the unworthy, sinful reception of Christ’s body and blood, or the use of the Eucharist for illicit things also plays an important role. Specific organizations, such as the Satanists, are said to profane the Eucharist. Such activity is so grave that its absolution is tied directly to the apostolic power of the Holy Father.

There are actual words on one divine service: “The Lord Jesus gave to man all He had: His Body and Blood, His Heart and Soul. And all this out of love for us.”

Today, many brothers and sisters from other churches who do not have the Eucharist are sincerely aware of what they are missing. And no wonder many in ecumenism are also concerned about celebrating the Eucharist together, something our Church does not yet allow for serious reasons. Brothers and sisters from other churches can participate in the celebration, but they cannot come to communion except with the bishop’s permission after fulfilling specific conditions. For us, in other churches, especially Western Protestant churches, since they do not have the same attitude towards the Eucharist as we do, we are not allowed to approach their table, but we can participate in the service. When participating in the celebration of the Eucharist in the Eastern churches, we may receive if we are disposed of. This is how the unity we are to build is visibly manifested. If there has been a division between Christians in the East and the West, it is necessary today to be aware of what unites us and divides us. What unites must be cultivated, and what separates must be eliminated. This is a long-term and challenging process. It is a pity that sin has destroyed and is still destroying today what Jesus asked for at the Last Supper. Prayer is needed today to find a way back to unity at one table, celebrating the Eucharist.

The more we understand the Eucharist, the sooner we will fulfill the words of Jesus.

Today’s Gospel wants to instruct us in our life; the Lord Jesus advises: “Take heed and do not do your good works before men so that they may admire you…” (Mt 6:1).

The Gospel addresses that those who are trugenuinelynt to belong to the Lord Jesus must concentrate on their pie righteousness, the interior of their lives, the sincerity of their deeds, and the selflessness with which they do them.
The Gospels often speak of the Lord Jesus’ criticism of the Pharisees. Yes, they were godly, for they did much good, yet he criticizes them. We must note that the Lord Jesus does not fundamentally condemn good works, but the evil intent of those who do them. Their pride. Thus, He points out that the Pharisees are not concerned with glorifying God in doing jobs but with their glorification. They did well so that people would praise them for it. They did it so that people would notice.
This Gospel also speaks to us, “…do not boast in your sight, as the hypocrites do in the synagogues and the streets, so that people may praise them. Verily, I say unto you: They have already received their reward” (Mt. 6:2).

And this is enough for us to understand that they have already received their reward for such deeds, and therefore they will not receive another from God. But we are instructed how a good disciple of Christ ought to act: ‘But when thou gives alms, let not thy left hand know what thy right hand doeth, that thy alms may remain hidden. And your Father will reward you, for he sees even in secret” (Mt 6:3-4).
We understand that God wants us to act without witnesses, for God is everywhere present and is our most excellent witness of love. God also wants us to work out of selfless love, which means that we expect nothing in return here on earth, but only in eternity and already here on earth do we want to praise God by doing so. When we want to pray more, let us close ourselves so that we will indeed be alone in conversation with God. Because the words of the Lord Jesus are being fulfilled, “And your Father will reward you, for he sees even in secret” (Mt 6:4).

Prayer is only meaningful when it comes from within us. Fasting is adequate for our salvation only when it washes away our sins, which means when one does it sincerely when one acknowledges one’s sinfulness, faults, and fall… No one needs to know about it, and it is also preferable when people do not notice it about us, and it is not conspicuous.

Yes, we realize that a godly man does not prescribe works and yet does it only for self-satisfaction and the favor of men. But the sacred does good results to glorify God and at the same time leaves the reward to God, whether he accepts this act of godliness from him or not, and that is, whether he receives and what compensation he receives.

Let us ask our conscience – how about our piety, prayers, and sacraments – is it always aimed at my sanctification, enrichment, or being seen by men? How much do I try to give to God in secret at home, for example, in prayer, or acts of charity, without claiming reward? Do I not want to be godly only before myself? Don’t I consider myself the most pious, perfect, and holy? Am I not doing something to please myself and not God?

I will be careful that my good works please God. Therefore, I will try to do them quietly, unobtrusively, and with a sincere heart, without expecting a reward from men.

In the church, we regularly talk about love. Right at the beginning, we hear: The grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with you all. And who can count the number of times that short but essential word – love – is said during the Mass!

Jesus, even in this Gospel, reminds us again and again tirelessly of the command to love, not only for our neighbors but also for our enemies: “Love your enemies… Be perfect, just as your heavenly Father is perfect” (Mt 5:44-48).

The command to love one’s neighbor was already known to Old Testament man, but he understood it very narrowly only about the one who is his friend, members of the same race, of the same nation. Only in one case does the Old Testament explicitly note: “If he that hated thee be hungry, give him bread to eat; if he is thirsty, give him water to drink” (Prov. 25:21).
The command to love our neighbor seems to struggle unsuccessfully with our selfishness. We have other interests and dislike listening to and living the love of God and neighbor, the unity of man with God and man. We content ourselves with saying that love has disappeared from the earth and that to live in love is challenging to say the least, if not foolish. Wherever we look around us, we see unrest, strife, anger, wars… And where does it lead? People’s dissatisfaction and disgust with everything that surrounds us are growing. We rightly ask ourselves: Can this be changed? If so, how?

We live in times when we are in the minority, surrounded by a society that loves a consumerist way of life, a civilization that promotes egoism and indulgence. In this society, we must understand the necessity of living the Gospel and its fundamental requirement – the law of love.

May a prayer from the diary of a worker-priest help us to do this:

Lord Jesus Christ,
You unite all the families and peoples of the earth into one body.
You have made us all sons of one Father.
You want us to be one, as you are one with the Father.
Create in us a kind heart for all those you love.
Teach us to know the truth of the baptism we have received.
The fact of the life that unites us all, the mission
that unites us all, the sacramental communion that brings us to unity.
Teach us to live as members of your body, as children of your Church.
Guide us and protect us so that we may not break this unity.

A complex command is given to us today in the Gospel. A more beautiful example was given to us by the Lord Jesus in his life. His example triumphs in us.

In the Holy Gospel, we read that the Heavenly Father makes his sun rise on the good and the bad, sending his rain on the just and the unjust. And not only that. The Lord Jesus desires the same loving attitude from us: “Give to him who asks you, and do not turn away from him who wants to borrow something from you” (Mt 5:42).

Well, we would like to be perfect in everything we have and in everything we are. We wish for excellent health, environment, and conditions for self-fulfillment. We want everything perfect, right now and without end. But in Holy Scripture, we find a slightly different guide to perfection.

Lightning love is the love we dream of. The needy one goes away, and when we don’t see him, the memory pleases us for a long time. But if people still need us, it’s more complicated. No, it’s not easy at all, and in the whole focus of life to live by the command: Love everyone, including enemies. Some people have filled long years in short order. Even in their youth, they have been able to act according to this command, even in the most extreme situations. But there are also people with whom God tries His patience longer, while there is still hope that they might one day understand it. How long will it be with us before we accept consciously and with inward goodwill and willingness this command of Christ? The commandment of love to the uttermost. A commandment that means nothing but to let the sun of His love shine on all men. And that is after the pattern of the heavenly Father.

We, too, encounter suffering and unhappy people who sometimes need our help. Often a calm word, a kind smile, a handshake, or some other sign of our presence is enough for them to know that they are not alone. If we are indeed children of God and therefore children of the light, this will also show in our love for our neighbors. In his Letter to the Romans, St. Paul reminds us, “Love does no wrong to a neighbor…” (Rom 13:10).

Brothers and sisters, to repay good with evil is diabolical. To repay evil with evil is animalistic, that is, instinctive. To repay good with good – is human. But to repay evil with interest is worthy of the children of God, which, according to the words of the Apostle, we are to be. Let us be perfect, as our heavenly Father is perfect!