What God has cleansed, do not call defiled › Acts 11, 9.

Posted on 11. May 2025 by Peter Prochac

In today’s reading, Peter explains a vision he could not understand at first – he had the impression that God was telling him to eat unclean foods. However, a little later, he tells James and the other leaders of the Church that he already understands that his vision is not only about food. God knew what challenges the Church would bring when even the Gentiles began to become believers. That is why he gave Peter a vision to soften his heart. Thanks to this, Peter received the Roman soldier Cornelius, for he began to perceive the action of the Holy Spirit among the Gentiles. God wanted Peter to no longer consider Cornelius and his relatives as „ defiled“, but to perceive them as brothers and sisters who also have a place in God’s kingdom (Acts 10, 15. 22-49).

And because Peter obeyed, the whole Church changed, Jews and Gentiles united to live as God’s redeemed family. God used Peter’s vision to help believers realize their imperfect thinking and align it with God’s. This vision brought them a whole new perspective on the world. God, like Peter, wants to help us recognize in which areas our thoughts and words do not coincide with his intentions. He “purified” everyone who belongs to Jesus. Although we do not get along best with some believers, we should remember that they, too, are redeemed as we are. They, too, are heirs of salvation and are our brothers and sisters in Christ. The Lord desires that our thoughts and speech reflect his heart’s love. Our words have great power! „Death just like life is in the power of language“ (Proverbs 18 21).

We have a huge responsibility: we can either build or tear down with our words. Every day, we can decide on one or the other. How will you think and talk about God’s children today? Can you use your words to encourage, build, and tell others how God looks at them? Ask the Holy Spirit to help you think about your brothers and sisters in Christ as he thinks. When he restores your mind, it will be easier for you to speak with love. And maybe your kind words will bring profound healing to someone

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Who is the new pope?

Posted on 9. May 2025 by Peter Prochac

He is the first pope from the United States, he was born in 1955 in Chicago. Support for the Augustinian religious began to grow just before the conclave.

He wants to build bridges through dialogue, is close to František and planned a trip to Slovakia
Photo:

During the second day of the conclave, the cardinals elected American Cardinal Robert Francis Prevost as the new pope, whom Pope Francis had appointed a cardinal only two years earlier. He became the 267th head of the Catholic Church.

The new Pope Leo XIV is 69 years old. He is from the Augustinian order and held the post of prefect of the Dicastery for Bishops.

The American cardinal with Italian, French, and Spanish roots was close to Pope Francis, especially concerning the environment, migrants, and helping the poor.

Prevost is characterized by discretion but knows how to listen and handle issues. He is a polyglot who speaks English, Spanish, Italian, French, and Portuguese and can read Latin and German, giving him a significant advantage in communication.

He has extensive experience with Latin America. He was a missionary in Peru and was the chief superior of the Augustinians for two terms.

In 1987 – 1988, he was in charge of the pastoral care of the vocations of the Augustinian order in the USA and the director of missions for the province in Chicago. He then returned to Peru, where he spent ten years. From 2001 to 2013, he was the superior of the Augustinian order.

The bishop is a shepherd, not a manager.

In January 2023, Francis appointed him prefect of the Dicastery for Bishops, so he was responsible for selecting bishops worldwide.

In one of the few interviews he gave, he presented his view of the role of bishops. According to Prevost, the bishop should primarily be a shepherd, not a manager.

„We are often concerned about teaching doctrine, but we risk forgetting that our first duty is to convey the beauty and joy of knowing Jesus,“ said Cardinal Prevost for Vatican News.

As the American portal National Catholic Reporter writes, in Rome, Prevost has a reputation as a hardworking person who spends as much time looking for new bishops as solving problem cases. Such was the case of Bishop Joseph Strickland, who headed the Diocese of Tyler in Texas until his removal from office in 2023.

Pope Francis with Cardinal Prevost. Photo:

However, Prevost faced accusations that, as a bishop in Peru, he did not handle two cases of sexual abuse as he should have. Two priests were accused of abusing girls in the country in 2022. The transfer allegedly did not properly investigate the allegations and covered up the priests. However, the diocese claims that the Prevost followed all procedures and began an initial canonical investigation.

His supporters emphasize that documents indicate that Prevost not only paid attention to the victims but also did everything required by church law and followed all procedures.

However, in May 2025, there were allegations that the diocese paid three girls $150,000 to silence them.

Cardinal Prevost was a member of the seven Vatican decanates, indicating how much Pope Francis trusted the cardinal and valued his abilities.

Robert Prevost was born in Chicago, Illinois, on September 14, 1955. In 1977, he entered the novitiate of the Order of St. Augustine in the province of Nostra Signora del Buon Consiglio in Saint Louis. He took his vows on August 29, 1981. He studied at the Catholic Theological Union in Chicago, where he received a diploma in theology.

Even before the conclave, the NC Reporter portal pointed out that Robert Prevost’s strength is the combination of his pastoral experience from the peripheries with his orientation and ability to manage complex matters in the church. „What is a rare combination for those looking for a potential pope who shares Francis’ priorities with more emphasis on governance,“ wrote the American Catholic website.

The first words of Pope Leo XIV.

Peace be with you all!

Dear brothers and sisters, this is the first greeting of the resurrected Christ, the Good Shepherd, who gave his life for God’s flock. I, too, wish that this greeting of peace will penetrate your heart, that it will reach your families, all people wherever they are, all nations and the whole earth. Peace be with you!

This is the risen Christ’s peace—unarmed and disarmed, humble and persistent. It comes from God, from God who loves us all unconditionally. The weak but always courageous voice of Pope Francis, who blessed Rome, still sounds in our ears!

The Pope, who blessed Rome and the whole world on Easter Sunday. Let me continue with the same blessing: God loves us, loves you al,l and evil will not win! We are in God’s hands. Therefore, do not be afraid – hand in hand with God, and let us walk forward among ourselves. We are disciples of Christ. Christ is coming before us. The world needs its light. Humanity needs his presence as a bridge through which God and his love come to him. Help us too – and let’s help each other – build bridges through dialogue and meeting to be one people of peace. Thanks to Pope Francis!

I also want to thank all my fellow cardinals who chose me to become Peter’s successor and to walk with you as one church, which always seeks peace and justice, and who strives to work as men and women faithful to Jesus Christ, without fear to proclaim the gospel and be missionaries.

I am the son of St. Augustine, an Augustinian who said: „ I am a Christian with you, I am a bishop for you.“ In this spirit, we can all walk together to the homeland that God has prepared for us.

I especially greet the Roman Church! Together, we must look for ways to be a missionary church that builds bridges and conducts dialogue, always ready to accept, as this square with open arms, all who need our love, our presence, dialogue, and understanding.

(In Spanish)

And if you allow me, one word – greetings to everyone, and especially to my dear diocese of Chiclayo in Peru, where the faithful people accompanied their bishop, experienced faith with him, and gave a lot, really a lot, to remain the faithful church of Jesus Christ.

To all of you, brothers and sisters from Rome, Italy, and all over the world: We want to be a synodal church, a church on a journey that is constantly looking for peace and love and strives to be close, especially to those who suffer.

 

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The Eucharist is a deep connection with God.

Posted on 8. May 2025 by Peter Prochac
The Eucharist is the actual feast at which Christ is given as food. Illustration image: www.istockphoto.com
 However, the Greek word eucharist was used to mean to thank as early as the 1st century. The first Christians named the Most Holy Altar Sacrament with this beautiful word. Historians say the word Eucharist was first used in writing in the Didache ( around the year 100).
The Eucharist is the third initiatory sacrament in catechism order, which completes the Christian consecration (Prov. CIC 842 § 2). It is the source and peak of the entire Christian life (Lumen Gentium 11).

All other sacraments—including liturgy—serve the Eucharist because it contains Christ himself, God (Prov. Thomas Aquinas, Theological Summa III).

Establishment of the Eucharist

At the Last Supper, Christ the Lord fulfilled the foreshadowing of the Passover when he established the Eucharist; he is in it the New Testament Lamb of God (porov. 1 Cor 5, 7; Sacrosanctum concilium 47). At the same time as the establishment of the Eucharist, Christ also established a new ministerial (hierarchical) priesthood.

None of Jesus’ disciples knew in advance how he would combine two facts in the Eucharist—his sacrifice and his body and blood—although he gradually prepared them for it.

The Lord pointed out the difference between fleeting food and food for eternal life (. Jn 6, 48 – 51) and called himself the life-giving heavenly bread (Jn 6, 35).

The oldest record of the institution of the Eucharist is from the apostle Paul (porov. 1 Cor 11, 23 – 34), which dates back to about 56. The other three reports are from synoptics (Prov. Mt 26, 29; Mk 14, 22-25; Lk 22, 14 – 20).

The core of the provision is the words: „Take and eat: this is my body. Then he took the cup, gave thanks and gave it to them, saying: ‘Drink from it all: this is my blood of the new covenant’“ (Mt 26, 26 – 28).

Christ presented himself as the living bread of (. Jn 6) and explained the relationship of the Eucharist to his sacrifice (porov. Jn 17, 19).

Theologically deep texts about the Eucharist were created in the early Church.

Saint Justin (100 – 165) wrote: „ The apostles left us in their memories, which are called the Gospels, what Jesus commanded them: that he took bread, gave thanks and said: Do this in memory of me! This is my body. And likewise he took the cup, and gave thanks, and said, This is my blood. And this was only passed by im“ . Apologia I., 66).

Church teacher of the West, St. Augustine (354 – 430) preached: „ With these Eucharistic signs, Christ the Lord wanted to entrust us with his body and his blood, which he shed for us for the forgiveness of sins“ (Sermo 227, 1).„ The fact that the presented gifts become the body of Christ and his blood is not caused by man, but by Christ himself, who was crucified for us. The priest that (h) represents utters those words, but effectiveness and grace are from God. He says, This is my body. This word transforms sacrificial gifts“ (De proditione Iudae homilia 1, 6).

Sacrifice and food. Jesus established the Eucharist as the presence of his unique sacrifice (anticipated—overtook ju) and as spiritual food (. Theological sum III). Priestly consecration creates (and makes present) both sacrifice and food on the altar.

The doctrine of the Eucharist – The Eucharist as a sacrifice and the Eucharist as food – has its basis with the apostle Paul: „And so whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes“ (1 Cor 11, 26).

The Eucharist, i.e. the Holy Mass, is simultaneously and inseparably a sacrificial monument in which the sacrifice of the cross persists, and a sacred feast of participation in the Lord’s body and blood—catechism of the Catholic Church, 1382, 1323, 1362; Sacrosanctum concilium 47).

Although the Eucharist is performed in one consecration, both as a sacrifice and as a dish, there is still a difference between the two.

The Eucharist is a sacrifice when Christ offers himself to God the Father. It is food when Christ is offered to people as Holy Communion (P. Theological sum III).

The purpose of the sacrifice is to glorify the Lord God. The purpose of food is to sanctify people. The Eucharist as a sacrifice is a transitory act. The Eucharist as food is a permanent reality (as long as the ways of bread and wine last).

Spiritual mystery—that bread and wine will become Jesus—is theology expressed in the words Eucharistic „reasoning.” In transforming the essence of bread and wine into the essence of the body and blood of Christ, God puts into creation the principle of radical change brought into the most profound intimacy of being.

Being is called to such a change: „That God may be all in all“ (1 Cor 15 28; cf. Sacramentum caritatis 11). Thus, the Eucharist has a performative ( sense „prenicate“) nature (porov. Verbum Domini 56).

Performing and shaping a person is more than educating them. Education realizes in it what is already „in a person“, but through formation it is possible to acquire something new that „in a person was not“ – a specific new lifestyle, „ sacramental connection with Boh“<TAG1>.

Do you think moving away from the fire when you’re cold is right? If you want to love Jesus Christ sincerely, you should approach the Eucharist even more often, precisely because your heart is cold.

Saint Alphonsus de Liguori

The reason for the establishment of the Most Holy Altar Sacrament

The Council of Trent summarized the justification of God’s institution of the Eucharist (11 October 1551, 13th session, 2nd chapter). The Council declared that when our Savior was about to leave this world for the Father, he established the Eucharist, into which he seemed to pour all the wealth of his love for people.

The Savior, therefore, wanted this sacrament of love and union to be received as spiritual food for souls to feed and strengthen themselves with:

„Even he who is me will live by me“ (Jn 6, 57); as a healing agent that frees us from mundane transgressions and protects us from mortal sins; as a gift of our future glory and eternal happiness; as a symbol of the unity of the mysterious body, whose Jesus is the head of the (. 1 Cor 11, 3; Ef 5, 23).

Preparation for Holy Communion

The Church teaches about preparation as „oznadia,” about the overall spiritual state of the recipient. Since, strictly speaking, no man or any other creature will ever be worthy to be sacramentally united with God’s Son Jesus Christ, it is also true here that man should do that; he can do his best. 

The Council of Trent bindingly ordered that the baptized person properly prepare to receive Holy Communion: „ Those who are dressed in wedding dresses approach this table of God“ ( Mt 22, 11 – 14).

Being in biblical „wedding clothing“ means having sanctifying grace in the soul. Not having it means being in grave, mortal sin (. 1 Cor 11, 27 – 29).

Subsequently, one must have a pious intention, which is manifested by current regret for venial sins; appropriate prayer; Eucharistic (one-hour) fasting, and proper external behavior (odev, method of receiving).

The Church emphasizes the vital necessity of constant preparation (. KKC 1385 – 1388; CIC 912 – 919).

How best to dispose of the reception? The Church and the spiritual fathers proceed in their advice from the essence of the sacrament:

„ This is a deep connection of believers with Christ through Holy Communion: we accept him who sacrificed himself for us, his body that he gave for us on the cross, his blood that he shed ,for all, for the forgiveness of sins ⁇ “ (Mt 26, 28;  Ecclesia de Eucharistia – Church lives from Eucharist 16).

Jesus himself assures us that such a connection, which he confirmed as an analogy of the life of the Holy Trinity, is truly taking place. The Eucharist is the actual feast at which Christ is given as food.

It is not a metaphorical dish: „For my flesh is true food, and my blood is true drink“ (Jn 6, 55). While the „external method“ of reception, which has changed many times in the history of the Church, is secondary.

Above all, we are bound to imitate Jesus, who often wanted his followers to take an example from him. The spiritual fathers emphasize that Christ’s humility and obedience should not be missing in the good Eucharist available.

We have already said that the Eucharist is formative (Prov. Verbum Domini 56), which means that we must strive to adopt Jesus’s new lifestyle.

Why are the two mentioned virtues – Jesus’ humility and obedience preferred when receiving the Eucharist? Because they are the most „materialized “ in receiving. The Son of God humbles himself when he enters ordinary bread and wine through priestly consecration.

Out of love for us, he puts aside his divine majesty and glorification when weak people can take it into their hands, mouths, and hearts. How much is done to our servants to change, renew, and sanctify us internally?

We know that the whole of the Lord’s redemptive work is an expression of obedience to the second divine person – Christ the Lord to the first divine person – to the heavenly Father:

„My food is to do the will of him who sent me and to complete his work“ (Jn 4, 34). And at the beginning of the tridua (trojdnia) – the culmination of the divine saving work in suffering and glorification, Jesus prays in absolute obedience: „Father, if you will, take this cup from me! Well, not mine, but your will be done!“ (Lk 22, 42).

How nice and encouraging it was when, in March of this year, after the introduction of security-hygienic measures, the Roman Catholic bishops unexpectedly—almost overnight—ordered a new way of receiving Holy Communion on our hands. The vast majority of believers did it in humility and obedience. She accepted.

Only such a disposition of a believing person – humility and obedience – is most suitable for receiving the Altar Sacrament.

Good preparation for communion held in a conscious and solemn way—although in variations of different traditions—was already established in the early Church.

Good preparation combined with humility and obedience possesses the features of liturgical sensitivity and can transform our Christian celebration of the Eucharist in accordance with the content of Easter.

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Fourth Sunday of Easter, Year C John 10,27-30

Posted on 7. May 2025 by Peter Prochac

When we say “good shepherd”, we think of those beautifully painted sweet pictures, from which an idyll of peace and harmony radiates, squeaks. But this idea of the Good Shepherd wants to remind us of something else. The earliest representations in the catacombs are images of the Lord Jesus as a lamb and the Good Shepherd. Even before Christians began to paint and depict Jesus on the cross, they described Him as the Good Shepherd or a lamb. Why did they do this? It was essential to the Jews and the early Christians because at that time, many people were farming and raising livestock for a living, and it was a matter of life and death for them. We live in a completely different climate, in a completely different country, and what we take for granted is problematic in countries already approaching the subtropics. There, the shepherd goes and looks for green grass for his flock and looks for water. Now in the spring it is good, but in a month or so, everything will be dry, brown, and lifeless. There is only life where there is water.

The Israelites encountered the expression “good shepherd” during their time of slavery in Egypt, for we can read in various Egyptian inscriptions that Pharaoh was a good shepherd. What the Egyptians meant by that was that this ruler cared for them, and for that, they showed him respect. The Jews saw it there, heard it, and when they left Egypt, they took this concept with them, and the first person among the Israelites to be identified as a good shepherd was Moses. And again, it was a matter of survival in the wilderness. When the Jews lacked something, they came to Moses, Moses asked God, and God gave it to them – water, manna, quail. They survived. So for them, the idea of the Good Shepherd was not a pretty picture; it was an experience – God took care of us. He had led us through the wilderness for forty years. He had led us out of a land to which we had no claim, but he had given it to us, and we had entered it.

We often tell ourselves that something is missing in our lives. It may be so. And here we are, so unhappy that we are missing something. First, we should think if what we are missing is what we need, and then we should certainly think about what we don’t forget, what we have, and it would certainly be interesting to make a list – of what I have, of what I get from God every day, of how He takes care of me. It would be a very long list. Maybe on the other side, we could list something we think we lack in the second column. But we get so much and so much every day, and if God didn’t take care of us, we would be sick if we didn’t get it.

Today, we are to thank God for His care, but we are to remember that we are also to care for others materially and spiritually. In our first reading, we heard how Paul and Barnabas cared for others. They visited three cities in Asia Minor, in what is now Turkey: Iconium, Lystra, and Derbe. Everywhere, they were welcomed. Many people were happy to hear what we had just heard: “God is interested in you, you are not indifferent to Him. He cares for you and wants to care for you even more, but somehow you have to let Him”. But some people were jealous of her.

You know, that’s probably the main problem. It’s not that people are indifferent, even today. Still, there’s always some jealous person, some drill sergeant, who is bothered that the other person is having success, that the other person is doing anything at all. So he starts digging into it and finding fault, and because we’re human, and human beings make mistakes, there’s always some fault, and the division is already done. Notice who these jealous people used to drive Paul out – the godly women of the upper class. Not some people who didn’t matter, not people who didn’t know God who would be considered such dregs of society, but those who were, we might say, at the top, at the forefront. There could be men there, that doesn’t mean it’s only women, it’s everybody.

Paul and Barnabas were so full of proclaiming a God who cares for people that they acted according to the saying, “You throw him out the door, and he comes back in the window. When they were driven out of Iconium, they went to Lystra; when they were driven out of Lystra, they went to Derbe; when they were driven out of Derbe, they returned to Iconium. In short, they were full of it because they found people everywhere who wanted to hear it: “God will take care of you.” Let’s remember that this was a time of slavery. A lot of people were in this slave condition, and these slaves were not considered persons, but things. They didn’t have any rights; they didn’t even have the right to life. The slave lived at the mercy of his master; the master could do anything to him. And now Paul and Barnabas come, and he also says to these people: “No, it’s not like that. God knows about you; God cares about you. He cares about you.” That was something amazing for these people. Finally, there was somebody who cared about them, who didn’t want them to work, who didn’t want them to perform, and who didn’t throw them out.

We don’t have slavery today, but in many ways, we’re no further along. We talk a lot about human rights, but they are trampled on very often. Furthermore, we have laws, usually good laws, but the practice is different. Many people say: “I can afford everything, I have money, I have influence. And you? Well, you have nothing, you can’t afford anything. You can be quiet and, as they say, “keep up”. That’s why Jesus tells us: “I am your shepherd, I know you and I will be with you, not only in the festive moments and when you are well, not only when it is idyllic, but also when you are in trouble, when you are in trouble. Do not be afraid to come to me, but do not forget that I have entrusted other people to you, and you are to be their shepherd, their good shepherd. You are to help them when you feel like it and are in the mood, especially when they need you”. So, brothers and sisters, let us give thanks that we know Jesus, the Good Shepherd, and ask Him that we too may be able to do this service that He does for those entrusted to us in any way.

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Philip baptized the eunuch Ethiopia.

Posted on 7. May 2025 by Peter Prochac

.During the persecution in Jerusalem, the foot Christians scattered, or rather were „rozosiati“ by the destruction of the Holy Spirit, around the area. Yesterday we read about how Philip got north, to Samaria, and announced Christ there. Today we see that his mission continues south of Jerusalem. The introduction reminds us of car navigation: „Get up and go south to the road that leads from Jerusalem to Gaza…“ (v. 26). This instruction from the angel of the Lord is followed by the instruction of the Spirit: „Go and join that car.“ (v. 29). It is not surprising that Philip immediately follows the given instructions. Until now, we have not heard his voice, but we have been able to observe his commitment and readiness in the service of the word.

Evanjelium, as good news about the resurrected Jesus, and the hope for a new life with him, reached large groups for the time being; to a huge crowd on the day of Pentecost, to the members of the council, to the people of Samaria. Today, Filip meets an individual. He devotes his time, attention and experience of faith to one man; to the Ethiopian nobleman. The most common evangelization is individual. We see here a personal dimension that is so important. The Lord God takes us as his people, as the family of his children, but at the same time he speaks to everyone personally, in an appropriate and unique way. We too need to cultivate a personal approach when passing on the faith. Let’s also note that Philip no longer receives precise instructions, but acts creatively.

Awe would be disappointed if we wanted to quote Philip accurately in some study. The Acts of the Apostles preserved his only words for us, and they are in the form of a question: „ And do you understand what you are reading?“ (v. 30). A well-asked question is often better than a number of lectures. Filip does not teach, but enters into dialogue with a question. God already prepared the ground in the heart of the Ethiopian nobleman by reading the prophet Isaiah. The eunuch also asks; and all the time he is actually just asking. It is true here that whoever asks will find out. They are also well-asked questions that lead to water and the eunuch is baptized (v. 36.38). The desolate road that leads from Jerusalem to Gaza turns out to be a very fertile environment after all, because a new person is born here in the water of baptism.

We thank our God that there are no desolate places for him. Let’s ask that his word revive what is dried up in us. And let us, like the baptized great man, continue on our way filled with joy.

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Was fascinates us about the papacy.

Posted on 6. May 2025 by Peter Prochac

It is good that the Pope no longer has worldly power. Still, it is also good that he had it at certain times, say historian and Dominican Gabriel Hunčaga and lawyer Igor Augustinič, who also deals with church law.

In the interview, we will also answer the following questions:

  • Why the Pope wears a white robe.

  • Can Catholics reject the authority of the Pope?

  • How the papacy will develop in the future.

The attention of the whole world these days is focused on the personality of the late Pope and especially on the election of his successor. What attracts people so much to it?

Gabriel Hunchaga: As the head of a church of more than a billion people, the Pope has no alternative in the Catholic environment and is also an essential societal figure. There is only one, although there have been episodic periods of two or even three papacies in history.

Igor Augustinič: The events we are experiencing these days remind me of the funeral and subsequent coronation of the new British monarch. Somewhere inside, we like the rituals and ideals associated with these ceremonial steps. We hope for something good and beautiful.

At the same time, the Pope is currently the only global authority, regardless of whether one of us accepts him as their religious leader or only observes him from afar. Many people who do not even have a formal relationship with the church look up to this figure and this office in their subconscious.

A few days ago in the church calendar we had the memory of Saint Pope Pius V, who is interesting for several reasons: he was a Dominican like you, Gabo, he went down in the history of the Battle of Lepanto, where in 1571 the combined Christian troops defeated the Ottoman Empire, and he is buried in Santa Maria Maggiore, where not long ago the body of Pope Francis was also stored. But I didn’t mention one interesting thing related to him, I’m leaving it up to you…

Gabriel Hunchaga: It is said that after he was elected pope, he kept his white Dominican habit, and it became so established in the church that his successors remained with the white garment.

Will the Dominicans also have their representation at the next conclave?

Gabriel Hunchaga: One of the electors will be the former top official of our order, Timothy Radcliffe. It is interesting that after his appointment as a cardinal, he did not receive episcopal ordination and remained a religious priest. At the age of almost 80, he is one of the oldest electors.

Photo: Attitude

In a few days, the cardinals will elect the 267th head of the Catholic Church. The apostle Peter was the first after Jesus Christ, but he probably wouldn’t understand the Pope’s address. Do we know when this title first came into use?

Gabriel Hunchaga: The name Pope is derived from the Greek term pappas, by which every bishop was referred to in the early church.

However, as the Roman bishop’s importance grew, he began to be perceived as vicarious Petri, whether vicarious Christi, and his seat as sedes apostolic, so the name Pope settled just for him. Pope Liberius, who lived and died in the 4th century, was the first to have it listed directly on his tombstone.

On the other hand, the patriarch in Constantinople, which was the second most important spiritual and power center after Rome, used the title patriarch universalis (ecumenic patriarch).

Can it be said that during this period, the papacy begins to be born as an institution?

Gabriel Hunchaga: Yes, because the Roman bishop is already perceived as the first among equals, to whom other bishops turn as a natural authority in causae maiores, that is, in the more critical issues.

Who is the Pope in terms of canon law? Otherwise, even if I probably don’t ask it in legal language, but rather in human language, what makes the Pope the Pope? What is the most essential essence?

Igor Augustinič: Canon law most often refers to the Pope as Romanus Pontifex. Although Pontifex means high priest, in literal translation, it is a bridge builder, which was also used in ancient Rome to denote emperors.

Later in antiquity, as already mentioned, every bishop was referred to as a pontiff, but in time, it was the Roman bishop whom they called Summus Pontifex or Pontifex Maximus. The highest high priest, that is, the guarantor of unity, who unites everything.

The bishop of the Roman Church, the office that Jesus Christ entrusted to Peter, the first of the apostles, and which is handed down to his successors, is the head of the college of bishops, Christ’s representative, and shepherd of the whole church here on earth. It is on the basis of this office that he has the highest, full, immediate, and universal regular power in the church.

In summary, the Pope is the Bishop of Rome. In the first speech after his election, the late Francis also referred to himself not as a pope but as a Roman bishop. To put it another way, someone becomes pope on the basis of being elected bishop of Rome, and not the other way around.

Did it help the papacy that popes ceased to be secular rulers controlling large parts of the Apennine Peninsula and became almost exclusively spiritual leaders?

Gabriel Hunchaga: The answer depends on the specific historical context. The Papal State was created in the middle of the 8th century and lasted until 1871, i.e., one whole millennium.

This was thanks to Pippin the Short, Charlemagne’s father, who was anointed king of the Franks, befriended Pope Stephen II., and took Patrimonium Petri under the protection against the expansionism of the Lombards and Byzantium. Later, this monarchical state unit was headed by the popes themselves.

In some historical periods, it played a positive role so that the Pope also had real worldly power, for example, at the time of the expansion of the Muslim Ottomans, who were also stopped thanks to the aforementioned Pope Pius V.

In the current context, however, probably most people—including me—see it as a positive thing that the Pope gradually became an exclusively spiritual authority again.

Igor Augustinič: I agree with what was said. I would add and underline just one thing: Past events can never be examined from today’s point of view, and current criteria must be applied to historical events.

What does the fact that great saints held this office, but on the other hand, also by great sinners, say about the papacy?

Gabriel Hunchaga: It testifies that the church is a living and dynamic organism. Metaphorically speaking, the body can function even when everything is not right with the head.

But the opposite is also true: the head may be fine, but the body may experience a kind of depression. There is not always a mutual symbiosis, but there is always Someone above it, thanks to whom all such situations can be overcome. The Church is simply God’s work administered by human means.

We experienced periods of antipopes that represented a significant decline from a moral point of view, but despite this, even in those days, holy people lived. We had the so-called two papal obediences, which differed in the exercise of power, but not in the confession of the same faith and morality. Thanks to this, today, as saints, we worship Catherine of Siena, who was obedient to the Roman obedience, and Vincent Ferrers, who converted thousands of people with his sermons, but was obedient to the Pope in Avignon.

Of course, it was not ideal, and fortunately, we have not experienced anything like it since 1417.

Igor Augustinič: Then and today, a lot of handsome and holy things happened and are happening in the church, but at the same time, the entire history of the church is also the history of divisions and scandals. Pope Francis often warned against Monophysitism, i.e., against the perception of only the good or only the bad.

He also talked about the church as the mother we should love as she is because she is simply our mother, with her strengths and faults.

Gabriel Hunchaga: The opposite is also true: a mother loves her children even when they may not behave as she would expect them to.

Throughout the history of the church, there has also been another mischief—the rejection of a pope as a person or the papacy as an office. Is it possible to act like this and remain Catholic?

Igor Augustinič: It is necessary to distinguish different levels between rejecting the Pope and criticizing some of his actions or statements.

Therefore, not every disagreement with the Pope or his criticism means breaking the bond with the church community. Finally, even among the cardinals themselves entering the conclave, we can see those who have been called critics of the late Pope. We may not like it, but in my opinion, they have never crossed the red line defined by canon law.

If we look at it from the opposite end, can the Pope, as the earthly head of the church, do what he wants, so to speak, or does he also have any ecclesiastical limits?

Igor Augustinič: Even if the Pope is the supreme legislator and the principle applies prima sedes a nemine iudicatur, that is, no one judges the first chair, it has its limits.

The first is that each person, no matter in what capacity, operates, and it is bound by natural law. Every believing person is also bound by God’s right contained in the Holy Scriptures and Tradition. Not even the Pope stands above this.

And although he has the highest, full, immediate, and universal regular power, he must always exercise it in communion with other bishops and the whole church. He is not detached from her and cannot command whatever he wants.

 While a council was held every 25 years from the 12th to 14th centuries, that is, every generation has experienced it, since the 16th century, when the Council of Trent was held, we have only had two councils in almost 500 years. Isn’t the papacy and conciliarity fighting a little?

Gabriel Hunchaga: No, because the council has never acted as an institution that wants to absorb papal authority. On the contrary, the Pope was the moderator and, mostly, the convener of councils, thereby showing that he cares about thinking with the entire church community. The Council has always been like that locus theologicus, the center of the presence of the Holy Spirit. One plane supports the other and thus creates mutual synergy.

I ask this because the First Vatican Council in the 19th century approved the dogma of the Pope’s infallibility, which seemed to further strengthen the papacy’s importance. And then, when John XXIII. Decided to convene the Second Vatican Council in 1959, many asked what we need a council for when the Pope is infallible and can decide for himself.

Gabriel Hunchaga: We can look at it differently. When John XXIII convened the council, it showed its importance and close connection with the performance of the papal office, which I spoke about a moment ago.

We should not take the dogma about the Pope’s infallibility out of its historical context. Pope Pius IX’s position on this issue was relatively open. Before its approval,—as with the dogma of the Immaculate Conception of the Virgin Mary in 1854 —a survey among the bishops was conducted, which showed that both dogmas had strong support.

So, the Pope did not proceed directly; we could say that only synodally, with today’s dictionary.

Five hundred thirty-six bishops spoke in favor of declaring the aforementioned Marian dogma, 36 agreed, but considered the timing inappropriate, and only four were outright against it. When Pius IX took a kind of trial vote on papal infallibility, of the 601 council fathers present, 451 were in favor, 88 against, and the others did not appear for the preliminary ballot.

The dogma was finally approved by 533 votes in 1871. Two bishops opposed it, and the remaining, mainly German-speaking, left the council as a sign of disapproval.

Igor Augustinič: Each dogma results from a longer process, which is ended by a solemn and exact declaration of what was already part of the treasure of faith until then.

On the very topic of infallibility of the Pope, it should be added that it does not apply to any of his statements, but only to specific situations when solemnly and definitively – ex cathedra – declares some truth in the realm of faith or morals that is certain to be binding.

Gabriel Hunchaga: Papal infallibility has been applied to this day for the only time, namely by Pius XII, who declared the dogma of the Assumption of the Virgin Mary in 1950. Thus, fears that papal infallibility would lead to the burial of conciliarity did not materialize.

What development of the papacy do you expect in the future?

Gabriel Hunchaga: I believe the church will be more apostolic and less administrative, because even a flawlessly managed institution will not be attractive if it does not seek and offer new pastoral models and solutions. For this to be the case, she must first be more listening and exploring.

My favorite Pope Innocent III, who was only a deacon, already came up with the concept of distinctions at the turn of the 12th and 13th centuries. I also wish for the new pope and the church under his leadership.

Igor Augustinič: I can think of the image of the inverted pyramid, which says that the higher I am in the church hierarchy, the more I should serve and not be served. I’m not the one at the top, and you’re all below me, but I’m down and carrying you all.

The second image is the principle of subsidiarity, which increasingly penetrates canon law from the church’s social teaching. It says that what can be done at a lower level should be done there, and only what is really necessary should be moved to a higher level. Pope Francis also navigated the church in this direction.

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Lord, do not impute this sin to them › Acts 7, 51-8,1a

Posted on 5. May 2025 by Peter Prochac

 How could Stefan forgive the people who were going to stone him to death? It wasn’t just out of the blue. Scripture describes Stephen as a man, „full of Spirit and wisdom“, who did „great signs and wonders“ (Acts 6, 3. 8). His whole life was undoubtedly changed by the Holy Spirit, to such an extent that at the hour of death he became quite like his Master, Jesus, who begged his Father to forgive his murderers. 

Can you imagine the reaction of the men who stoned Stefan and heard these words? Instead of cursing them for what they are doing and calling out God’s vengeance on them, Stephen did the exact opposite. It probably really shook them. Forgiveness is a hallmark of Christianity. It is the heart and soul of the Gospel message, and anyone who experiences forgiveness will somehow change it. However, sometimes some specific forgiveness shakes us, especially when we read stories about people who have been given the grace to forgive even the terrible crimes someone has committed against them or their loved ones. In such cases, forgiveness is downright supernatural; it is much easier to get angry and feel resentment and desire for revenge.

Although forgiving is not always easy, we religious people know it is our duty. After all, God himself commands us to forgive those who sin against us. These people also include family members or friends who hurt, betrayed, and didn’t help us when we needed it most. God expects us to forgive even the slightest insults—for example, when someone despises us, ignores us, or makes sarcastic remarks toward us.

To struggle with forgiving someone right now, you have the grace of the resurrected Christ at your disposal. If it’s an insult so severe that you don’t know how you could forgive it, ask Bob first to forgive the person for you. Then ask him day after day to gradually help you forgive, too. It will probably be difficult at first, but over time, you will free yourself from anger and experience the joy of the Lord’s resurrection.

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Mistakes or wisdom of Pope Francis?

Posted on 4. May 2025 by Peter Prochac

Mistakes or wisdom of Pope Francis?
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Around Pope Francis’s funeral, the newspaper reported several negative evaluations of his pontificate. Since, as he writes, his conscience will not allow him to remain silent about the late Pope’s mistakes, I would like to offer some reflections so that Mr. Joch can remember Pope Francis with an easier conscience, above all as a kind shepherd, and perhaps understand more the wisdom of his actions, which he considers mistakes.

Mr. Joch writes about three mistakes: China, oaks during exhortation Amoris laetitia, and the death penalty. 

What were his mistakes?

Francis, what were his mistakes?

Roman Joch

I don’t have much to say about China. Mr. Joch mentioned Cardinal Zen, Posture these days, and other cardinals who defended the agreement with China. Since neither Mr. Joch nor I has read the agreement, it is probably useless to count how many cardinals are for and against, or which one of us is willing to believe. Therefore, I prefer to move on to the problems from the texts.

Amoris laetitia and dubia

Mr Joch criticizes some of the wording in Amoris Laetitia as ambiguous. He also blames the Pope for not answering the cardinals’ doubts. Even if we omit the fact that the cardinals, for some reason, published their dubious findings less than two months after they were sent, perhaps the cardinals chose an unfortunate form of discussion. They only wanted a yes or no answer from the Pope. This is the usual procedure for oaks. 

We can see the problem already with the first dubia: cardinals ask whether people in irregular situations who live together as spouses can receive absolution and receive the Eucharist. However, in his exhortation, Pope Francis shows at length that in considering this question, one must distinguish the condition of these people, take into account mitigating circumstances, and examine whether the people in question are really in a state of mortal sin and whether they cannot be in a state of grace. 

So, it is not possible to say yes or no in all cases. However, when the cardinals ask the Pope for just this, the Pope has nothing to answer them.

Finally, it can also be seen in the oaks sent to the Pope by the slightly changed line-up of cardinals, also in connection with the synod on synodality. The Pope did not answer yes or no to those either, and he tried to show a distinction. 

Maybe this bothers someone; they want to be clear, and they don’t want any ifs. However, as the Latin statement says, bene docet qui bene distinguit – is well taught by one who distinguishes well. This approach is well known to Thomas Aquinas readers, who build the vast majority of his answers to questions on the distinction, so Dante also creates it in his Divine Comedy. Let’s speak:

Because he’s even deeper under the fool,
who, without distinction, just plano húta
In agreeing or denying such:
Because they often collapse until they lie,
What a quick opinion they admit to the world,
because simultaneously, the mind is shackled with feeling.

(Raj, 13, 115 – 120)

Pope Francis also wanted to apply this distinction. Dubies that allow only yes or no to be answered do not appear to be the best tool for such a discussion. Therefore, it seems that the Pope did not answer precisely for this reason, and when he answered, he did not answer yes or no.

Capital punishment and human dignity

The second „literary“ topic is the death penalty. Mr. Joch does not like the Pope’s argument that we better understand human dignity today. Mr. Joch asks whether the Pope understands human dignity better than St. Paul, St. Augustine, Vol. Thomas Aquinas or Kant.

This suggestive question is perhaps best answered by examining what these holy men say about the death penalty.

Saint Paul does not say anything directly about the death penalty. But death penalty advocates quote Paul’s words from the Epistle to the Romans:

After all, she [moc vladárov] is God’s servant for your good. But if you do wrong, then fear, for it is not in vain that he carries the sword; she is God’s servant, the executor of anger on the one who does wrong. (Rim 13, 4)

That’s it. Saint Paul speaks these words in the context of submitting to worldly power (v. 1 and 5), namely „not only for fear of anger, but also for conscience“ (v. 5). So St. Paul mentions „meč“ in the context of another topic. He doesn’t discuss it much; he mentions it as a fact that his sheep have to take into account, but they don’t do much with it. That’s why he doesn’t even have much reason to criticize him.

Moreover, the question is whether St. Paul has the death penalty in mind here and whether he does not use the word sword in general as a symbol of punishment or coercion. When Christ said that he did not bring peace but the sword, he understood this term as family disputes (Mt 10, 34 – 35).

But let’s face it, St. Paul means the death penalty. We will say that if he does not criticize him, why should we? Just look at another topic, slavery. St. Paul devotes himself to this much more, he commands slaves to obey their masters and commands masters to treat slaves humanely (Ef 6, 5 – 9), not to set them free. True, in individual cases, he asks for dismissal, he does not command (Flm 8 – 16). But does this mean that we should not have a principled problem with slavery when St. Paul did not?

The situation is similar to St. Augustine. A fleeting remark in another context with unclear binding and the opposite personal practice. V God’s state Augustine discusses the sack of Rome and mentions how some holy women committed suicide for fear of rape. He rejects such a solution, contrary to the order You shall not kill. And just marginally notes: 

Therefore they did not act against the commandment »Nonkillesh« those who waged wars at God’s command or who, because they had power from the state or office according to the laws of God, that is, according to the command of the most just reason, they punished criminals with death. (God’s state I, 21)

It continues about Abraham’s sacrifice of Isaac, Jephthah’s sacrifice of his own daughter, and Samson’s death together with his enemies. Therefore, there is also the question of whether Augustine even talks about the death penalty in all states or only in Israel, which alone followed the „ laws of God,” which would also indicate the placement of this mention among other Old Testament events.

Augustine’s position on the death penalty is also illustrated by the fact that this influential bishop mixed in with the competencies of civil authorities and asked them for clemency for several death row inmates.

Thomas Aquinas already deals with the death penalty in more detail. In the context of human dignity in this punishment, it states:

When a person sins, he deviates from the order of reason and thus falls away from human dignity (, thanks to which a person is naturally free and is for himself) and in a certain way falls into animal slavery, to handle it as it is helpful for others (Theological sum II-II q. 64 a. 2 ad 3). 

So this is what Pope Francis seems to mean when he says that today we know more about human dignity. One does not lose it even when one sins, even though perhaps Saint Thomas claimed otherwise.

The death penalty and its need

Mr. Joch rightly says that Pope Francis does not claim that the death penalty is always wrong, only that it is inadmissible. In this teaching, Francis follows the teachings of his predecessors, especially John Paul II, who only called for the death penalty in case of extreme necessity and questioned its need in practice. 

Pope Francis only sharpened his wording: since there are other ways to punish criminals, the death penalty is inadmissible because it hurts human dignity.

The claim of unnecessaryness or inadmissibility inevitably alludes to the jealously guarded competence of secular superiors before clerics who would like to interfere in everything (a, therefore, they are even more suspicious than always suspected civil servants). However, it also seems questionable whether this is so suspicious in this case. 

The states that rely the most on the death penalty are countries such as China or North Korea, about whose judgment in the fair administration of public affairs, Mr. Joch already expressed doubts in the article about Pope Francis. Iran, Saudi Arabia, and Somalia follow. ( Other countries, such as Russia, have a moratorium on the death penalty, but rely on other ways to remove threats to their regime.)

However, to avoid a global search of the death penalty states, a separate chapter consists of the United States, which is also why this topic is a topic. In this context, two approaches to this punishment are worth noting. Is the death penalty to protect the public or for the criminal to receive fair retribution? Mr. Joch also takes us from protecting society in times of war to punishing assassins and ends with Chesterton’s bon mot about hanging politicians. 

In his consideration of the death penalty, Thomas Aquinas is more for the first option. According to Aquinas, the death penalty is for the protection of the community. Although he also discusses the second option (Theological sum II-II q. 11 a. 3) and has some understanding of it, Christian society, in his opinion, practices mercy, and the death penalty is ultimately for the protection of the community (Theological sum II-II q. 64 a. 2 co). 

On the contrary, American supporters of the death penalty refer to the statement from the Book of Genesis 9, 6: „ Whoever sheds human blood, let man shed his blood, because in God’s image I created man.“ ( Kant) sees it similarly. However, it seems that this and similar provisions „nie canceled, but fulfilled“ Christ in the speech on the mountain, when he rejects the law of retribution „oko per eye, tooth per zub“ (Mt 5, 38). Many requests for remission of the death penalty from Saint Augustine can also be seen in this light.

I hope I have been able to show at least a little that Pope Francis’s actions, with which Mr Joch has a problem in his conscience, are not really mistakes. They follow the best in the Church’s tradition: careful discernment in difficult issues and the fight for human dignity, which is also manifested by mercy to the greatest sinners.

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Feast of Sainta Philip and James Apostles Joh 14, 6-14

Posted on 2. May 2025 by Peter Prochac

 

Philip was married and had daughters, but his natural humanity remained. He enthusiastically accepted Jesus’ invitation to follow. After the Holy Spirit was sent, he preached in Asia Minor, and his life ended with his stoning on the cross in Hieropolis.

James Jr., son of Alpheus (Cleophas) and relative of the Lord Jesus, represents life by grace, a man of prayer and asceticism. He became the first bishop of Jerusalem. He was thrown from the battlements and stoned with prayer on his lips. Likewise, he teaches us through life, and in his letter, he states that faith without works is dead.

Their common holiday, listed in the old calendar on 1 5., is related to the transfer of their remains, mainly to the consecration of the Roman Basilica of the Twelve Apostles on 1 5. 570.

In the new liturgical calendar, the holiday was moved by two days, apparently in memory of Joseph the Worker and Athanasius, UC. Church. (For similar reasons, previous moves were Np. Vol.. Sigismund. )

LEAVE EVERYTHING AND FOLLOW JESUS

Apostle Philip was born in Bethsaida by the Lake of Gennesaret, like the apostles Peter and Andrew. He married and had daughters. He was called among the first apostles (. John 1:43n). The first three synoptic gospels mention him only in the list of apostles, always in fifth place. John writes of him:

“Jesus decided to go on a journey to Galilee. He sought out Philip and said to him: Follow me! – Philip again sought out Nathanael and said to him: We have found him about whom Moses wrote in the Law and the prophets, Jesus, the son of Joseph from Nazareth”(Jan 43-45)..

Philip was pleased with Jesus’ invitation; he could not keep it inside him, he had to communicate with his friend ( later, apparently, Bartolomeo) and invite him to follow. P. Šuránek wrote in today’s memory of the apostles: “They could leave everything and follow Jesus. That’s the lovely love the world lives.” Jesus’ presence, in which the heart of God’s kingdom is also hidden, is the excellent and precious pearl worth selling the wise merchant absolutely everything he has, and bought it (cf. Mt 13,46).

“Follow me!” This is how Jesus invites each of us. And it only depends on whether we take the “pearl of his friendship. ” Like Philip and James, we will believe that the ‘pearl’ for which we must give everything will eventually lead us to captivating infinite happiness?

In the Gospel of John, Jesus turned to Philip before the miraculous feeding of the crowd (Jan 6.5n). We also read there that Greek pilgrims, wanting to meet Jesus, asked Philip to mediate (Jan 12,21). And later Philip asks about the Father. Christ answers him with a gentle reproach of incomprehension: “…I’ve been with you so long, Philip, and you don’t know me? Whoever sees me sees the Father too…” (Jan 14,8-11).

After sending the Holy Spirit, he preached in Asia Minor. In the last years of his life, he preached the gospel in Phrygia. He died stoned on a cross in Hieropolis.

Apostle James the younger, or Alphaeus (chi Cleophas’), is listed in ninth place in the Synoptic Gospels. Although he was a cousin, he is called Jesus’ brother (Mt 13.55; Mk 6.3; Gal 1:19). In Hebrew speech, close blood relatives and even friends were called brothers.

His mother, Mary, is featured with women on Calvary, between Mary of Mandala and Salome. Together, they are remembered as having cared for Jesus when he was in Galilee (viz Mk 15.40n). She is also remembered among those who heralded the resurrection (Lk 24,10).

In the East, it happened more often that two different names belonged to the same man. This also applies to Jacob’s mother’s husband, Cleophas Alpheus.

From some data, e.g. Acts 12:17, where Peter, after being freed from prison, asks them to inform James and his brothers, the vital place of James Jr., who became bishop of Jerusalem, is revealed. At the Jerusalem Diet in 49-50, James proposed some norms for the coexistence of Christians with Judaism and paganism (Acts 15, 13-21). Him ap. Paul reported (Acts 21,17-26) after returning from the third mission trip. Paul also writes in the Epistle to the Galatians: “James and Peter and John, who were recognized as pillars of the Church..” The critical position of Jakub (Acts 21,18) is also evident from other places.

Therefore, the leaders of Judaism urged this influential apostle to stop preaching about Christ, and when he did not comply, they decided to silence him by force. Nevertheless, some Jews held him in high regard for his qualities, and many accepted Christianity. The historian Eusebius wrote about his impartial justice, respect for the Old Testament tradition, and piety.

The apostle James also wrote a letter addressed to the circle of Christian communities, in which he calls for a life of faith, demands justice for his neighbors and good deeds, and points to the evil of abusing language for sin. It also condemns pride. Finally, it recalls the administration of the sacrament of the sick: “Are any of you sick? Let the elders of the church call, let them pray over him and rub him with oil in the name of the Lord. The prayer of faith will save the sick, the Lord will lift him up, and if he has committed sins, he will be forgiven. Confess your sins to each other and pray for each other to be healed. The fervent prayer of the righteous has great power”(Jak 5,14-16).

In 62, after the death of the procurator Festus, i.e., during the absence of the Roman ruler, the high priest Hanan II. ordered James to be thrown from the temple wall. However, he is said to have risen to pray for his enemies after the fall. They stoned him for it, and one man dealt him a fatal blow with a wooden club. He was buried at the place of torture. The tombstone located there has survived to the time of Emperor Hadrian, who ruled in 117-138. Then until IV. century, his grave was not precisely known, but ignorance ended with the discovery of his remains and the burial in the church built on the site. Part of the relics were transferred to Rome in the 6th century, and with the relics of the apostle Philip, were placed in the basilica of the “Twelve Apostles.”

RESOLUTION, PRAYER

I will meditate on Jesus’s love and beg to know her. I need this knowledge to dare everything to give up for her and follow Jesus, to love like him.

We rejoice, God, in the annual celebration of the holy apostles Philip and James, and we ask You: give us, at their intercession, that we may share like them in the suffering and resurrection of Your Son, to also achieve blissful belonging on Your face. Through Your Son Jesus Christ, our Lord, for He lives and reigns with You in the unity of the Holy Spirit throughout all the ages.

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Third Sunday of Easter Year C Joh 21,1-19

Posted on 30. April 2025 by Peter Prochac

Brothers and sisters, as I said at the beginning of the Holy Mass, in this revelation, Jesus comes to the environment in which those disciples lived. What is the environment? The Evangelist says, at Lake Tiberias or the sea. It is a lake, otherwise it is also called Lake Gennesaret. But Tiberias is a city that was built in honor of Emperor Tiberius as a pagan city. So the halo says that Jesus also comes to an environment that does not know him or is even hostile to him. He comes and waits for acceptance. It also comes, we would say, into those troubles. They didn’t catch anything all night. This is actually where the situation that St. Peter has already experienced is repeated. At first, when Jesus calls him, it is very similar. „We’ve been straining all night, we haven’t caught anything.“ That is, they are the apostles at the moment wet, tired, dirty, hungry, and most importantly, their existence is threatened in some way, because if they were to sell, buy more things for their families that they needed. The Lord comes into our daily problems; He wants to enter our daily existence, but it’s up to us to let Him in. The Gospel of John has at the beginning, in Chapter 2, a beautiful story about how Jesus enters human life at the wedding in Cana of Galilee. He enters into joy and saves that joy because he turns water into wine. And the last sentence of that story is that Jesus’ disciples believed in him. Jesus does this not to show himself or build a position for himself, but to believe in Him. Here, this story is at the very end of the Gospel of John, and again tells about the disciples. Now, they are not experiencing any joy, but rather worry, and above all, they have a kind of hopelessness within them. We must realize that this happened before the Holy Spirit was sent, and they ask: „What are we going to do? What will our full life be? Until now, he was full of Jesus Christ by being with Him, by listening to Him, or by listening to what He says, and we absorbed that into our lives. But what do we put there now? Because Jesus is gone.“ And Jesus comes into this, we would say, void, into this moment of decision, and comes as one who asks: „Do you have anything to eat?“ It’s a paradox. It is a paradox that only God can do. Because one would say, „Do this, this, this, this.“ But Jesus wants to win that person over, engage him. Jesus comes as the one who is needed: „Don’t you have anything to eat?“ „We don’t.“ Jesus is not picky. Jesus does not dictate and does not say: „This is what I want,“ or: „It is what I want.“ Jesus is content. But what he asks for and what he expects is that we will answer his attention. He always addresses it first, but there’s an answer waiting.

That answer is honest: „We don’t have.“ He knows they don’t have it, but he came to have us. And asks for cooperation from a person: „Throw the network. Bring a few of those fish you caught.“ Jesus gives, but it’s not just that a person sets his hands and keeps saying: „Lord God, give.“ It’s according to that saying, do it and God will bless you. Or you can tell it the other way around: God blesses you, so try. God does not despise our abilities, however small or weak they may be. „Bring a few, a little. To what I give you, you add your share – what you can do, what you are good at.“

We see one more such interesting thing there. They didn’t recognize him first. Realizing that Jesus, God, comes to me in my daily life is not easy. He comes so inconspicuously, it could have been any of the locals; he could have stood on that shore. He goes unnoticed, so it takes work to get to know him. The disciple whom Jesus loved, according to tradition, is Saint John, says: „The Lord is it.“ Jan is the youngest of them. Jan has no function there, no role. Petr controls the whole thing: „I’m going to fish.“

„We’ll go with you. You are the leader here.“ The youngest recognized Jesus. He could have said to himself: „ So I’ll use it to climb those steps to make them feel that I also mean something, that I have some abilities too.“ Won’t do. He will share this joy with them. And the critical thing, brothers and sisters, so that our community can divide each other in a good way, we would say, and encourage each other in a good way. „The Lord is it.“ And then it’s all set in motion, and it’s all different, because the gap, the question: „What are we going to do now? Who do we entrust our lives to? Who will we rely on? Who will we follow?“That question has already been answered. Lord, it is.

Brothers and sisters, there are moments in each of our lives when we make decisions. The scripture says that Jesus was standing on the shore when it dawned. When dawn comes, a new day begins. We are starting a new activity. The shore of that lake is also a symbolic place. Something starts there. A person sits in a boat, bounces off, and sets off on a journey. Or he will come to the shore with that boat again, get out, and the journey is over. So a constant beginning, a constant end, a blending, it’s just life. And the halo writer wants to say: „And it is in these situations, in these everyday beginnings, but after all also the ends, the conclusions, the moments of decision-making, that Jesus wants to enter into all this. He comes and waits. He will wait to see if we include him in our plans, in our thoughts, in short, and well, if we count on him. Likewise, he would like it and is waiting for it. And when we finally stop by for breakfast. The Risen Jesus makes breakfast for the apostles. As I said, they are soaked, hungry, and thirsty. Jesus takes care of them.

Brothers and sisters, no one would invent such a God who cares for man. After all, we believe that God created the world and that He constantly cares for it, but we should realize that He cares so well and so carefully because He knows us and cares about us. Let’s accept this care of his, this concern of his, and invite him into all our plans, into what we want to start, and thank him for it. With his help, we can, for example, complete things.

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