In Latin, the word serve is translated as ministrare. Ministers are those who serve at the altar. The priest who takes over the parish is often called an administrator, which means the one who cares for God, the altar, the parish family, and the community. Those who occupy the highest positions in the state are called ministers and should serve the citizens and the state’s welfare with their activities. In cities and towns, there are facilities that we call services, and they should be available to all citizens. Jesus also talks about service in today’s Gospel: Whoever wants to be first, let him be the last of all and servant of all

However, a person seems to have overheard these words of Jesus and often pretends that they don’t even exist because the opposite of service is embedded in him – ambition, desire for power, and success. The Gospels also confirm that people were the same even in Jesus’ time. Instead of thinking about the suffering and death of Jesus Christ, the apostles argue about who is greater among them; the mother of Zebedee’s sons asks that in the kingdom of heaven, one is on the right hand of Jesus and the other on the left… Therefore,

Jesus had to teach them a lesson: He who wishes to be first must be the last and servant of all.We can safely say that the gospel represents a revolution that reevaluates all values ​​and proclaims what people do not like to hear. In Christianity, the most valuable and extraordinary person does not have to serve the most subordinate people. Still, the most significant and valuable person is the one who, not at the expense of others, helps everyone without distinction and tries to make them happy. An example is Jesus himself when he says that he did not come to this world to be served but to serve and give his life as a ransom for many.

Therefore, since the time of Jesus, the word “serve” has lost the meaning of inferiority, and we cannot call ourselves Christians if we lack the courage to be parents, accept children, and serve them throughout our lives. We cannot call ourselves Christians if we prevent a child from embarking on the path of a spiritual vocation, although he longs to serve all his life. We cannot call ourselves Christians if we are unable to help the lonely and the needy if we are unable to tolerate people of a different faith or no faith, because we are also supposed to serve these people.

Let’s remember the Lord’s service at the Last Supper, when he washed the feet of all the apostles, including Judas, thus pointing out that it is most important for a person to cleanse himself from mental dirt, especially from pride and greed, which is dangerous and pollutes a person much more than any other impurity. That is why serving is necessary; service is not lost but gained. Do I feel like a true Christian for whom service, following the example of Jesus, is something natural? Can I serve my family, co-workers, parish community, and strangers? Do I realize I will only be great when I learn to serve selflessly?

The first-year students at school were talking to the teacher about a picture from the textbook. A family was drawn on it; among them was a boy with a different hair color. Then Jožko shouted that the boy would probably be adopted. Lenka interrupted him and said: I know everything about adoption because I am also adopted. Another classmate joined the conversation and asked confusedly: What does adopted mean? Lenka answered: This means you do not grow up in your mother’s belly but in her heart…

We are also adopted children of God who grow up in God’s heart and whom He loves infinitely. Therefore, let us remember that we cannot get to the first place by using our fists, ordering, pushing others away, and acting selfishly because the first place is reserved for those who consistently sacrifice and serve. They are the ones who have their hearts open for others to adopt them. Let’s try to be such people!

St. Lambert was born around 635 in Maastricht (present-day Holland) to noble and wealthy parents characterized by great generosity to their fellow man. His parents were Aper and Herisplendis. Both were convinced that the fear of God is the greatest treasure for a person, so they entrusted their son to St. Landoald to raise him.

When Lambert grew up and basic knowledge in the parental home under the management of St. adopted a man, he entered the higher schools, which, under the supervision of St. Theodard, a bishop in the diocese of Tongern-Maastricht, flourished. The virtuous young man was distinguished among his disciples for his piety and extraordinary progress in the higher sciences.

Bishop Theodard liked the young man very much. When he noticed his affinity for the spiritual state, he advised him to continue studying St. scripture, to practice self-denial and the sciences necessary for a priest and especially for bishops, so that they can be helpful even in the royal court. In a short time, the bishop ordained the pious, learned Lambert as a priest, and called him to help him in the office. Together with Bishop Lambert, he visited King Childerich II several times. in the city of Metz (hist. Méty) and drew the Frankish king’s attention to himself with his learning and virtues.

When, in 669, the violent nobles attacked the peaceful inhabitants and took their property, and also took away more of the estates of the bishop of Maastricht, St. bishop Theodard, to the king to present his complaint to him. On the road near the city of Trier, he was ambushed by the men-at-arms of these bloodthirsty magnates and murdered. When St. Lambert heard about this terrible deed, they immediately rushed to the place of martyrdom, took with him the body of St. Theodard, and buried him ceremoniously in the city of Liège (today’s Belgium, hist. Liège).

King Childerich, the priesthood and the faithful then chose St. Lambert as bishop to Maastricht. And the humble servant of God with fear, assumed a high dignity, begged God for strength and enlightenment, and began to shepherd his spiritual flock with holy zeal. After Childerich’s death, Theodoric III, King of Burgundy, began to rule his country. His court was managed as the supreme majordomo, the domineering Ebroin, a great enemy of orthodox Christianity. He caused the king to persecute zealous bishops. Angry Ebroin also deprived St. Lambert of the episcopal office and appointed the unworthy Faramund.

St. Lambert then retreated to a monastery in Stavelot (southeast of Liège), where he kept the rules of the strict order as the youngest of the brothers. He forgot his episcopal dignity, obeyed the abbot’s orders in humility and self-denial, and gladly did even the most menial jobs. There was a cross near the monastery, to which the abbot sent offenders, and they had to pray there for a long time and repent of their actions. St. Lambert often got up at night to pray. Once, a clog, a shoe worn by monks, fell from his foot and caused a noise. When the abbot heard this, he did not ask who had disturbed the peace of the night but ordered the culprit to go to the cross and pray by it until dawn.

St. Lambert obeyed, and in his rough underclothes, barefoot and without a head covering, he went to the cross and prayed until morning. Monks gathered in the room to warm up after the timely St. mass, and the abbot called the one he had sent to the cross at night. He was frightened then, and everyone was present when St. Lambert entered the room covered in snow and quite stiff from the cold. The abbot and monks fell St. Lambert at his feet and begged his forgiveness. However, the saint humbly said, « Save you, Lord God, because you are innocent. I deserved this fine if that is what St. teaches us. Paul with his life, so that we may serve God in the winter and naked. »

In the meantime, the cruel Ebroin was murdered by one wronged yeoman, and the highest majordomo, ruling the empire as king, Pippin II. Medium tried to correct what his predecessor, St. He, caused the Church. St. Lambert returned to his episcopal chair, where the faithful welcomed him joyfully. And St. the man began to work with renewed vigor in the neglected vineyard of the Lord. He fought tirelessly against heretics and patiently bore the reproaches and curses of godless people who opposed his holy zeal. Many Christians followed his pious life and devoted themselves to the service of God.

Philosophy, writers, and psychologists have described love for centuries. They distinguished between different types of love, including romantic, platonic, compassionate, friendly, erotic, parental, and mature. The article describes each of these types. What kind of love is yours?

Merciful love

Agape is the highest species. It is eternal, unchanging, all-embracing, and omnipresent. Due to these qualities, the merciful are usually attributed to God and the saints.

The Christian religion says that Jesus Christ embodies the highest love. He claimed he was ready to lay down his life for his loved friends. He encouraged his students to show love to all people regardless of origin, religion, or social status. He encouraged forgiveness, mercy, compassion, and disinterested help.

Romantic love

It is based on the strong emotions and passions that come with falling in love. People who experience a state of romantic love do not perceive the world around them. They want to spend every moment together and constantly think about the object of their feelings. Romantic love is like a violent element that is hard to resist. People who experience this see their sympathy as the meaning of their life and lose their independence.

This often turns out to be unhappy, unrealistic, or unrequited. A person in love who is unable to connect with the object of affection often falls into despair and struggles with feelings such as longing, jealousy, or a sense of emptiness.

Platonic love

Another type is that which is without passion despite its great grandeur. People who experience this condition cannot live without each other and also consider their relationship ideal and unique. They are faithful and loyal to each other, long for each other, and feel wonderful in their company. However, they do not pursue sexual intimacy but remain at the level of disinterested friendship. Platonic infatuation is a common theme in literature, especially in the Romantic period.

Erotic love

Erotic, known as Eros, is the desire of partners for sexual union. Lovers desire physical details, tenderness, and passion. They want to achieve emotional and physical fulfillment. This kind of love is unique. This means that two people will not give it to anyone other than their partner. They long for each other and satisfy their sexual needs together. Feelings like longing, jealousy, and anxiety usually accompany this love.

Friendly love

We can love our partner and the person with whom we have a bond of friendship. It can be someone from your own family or outside of it. Friendship is not exclusive. This means that we can be friends with many people simultaneously. Friends should not be jealous of each other, manipulate each other, or try to possess someone else.

Friendship is about freedom, honesty, respect, truthfulness, and trust. Friends usually share common passions and hobbies. They enjoy each other’s company and are like soul mates who can communicate without words.

Parental love

Another type of love is the bond between parents and their children. After the birth of a child, parents love their child unconditionally. They meet all his needs, take care of him, hug him, and give him almost all their free time and attention.

Mature love

Mature love is about taking responsibility for the person you love, giving them your time, caring for them, respecting them, and caring for their development. A mature relationship requires effort and sacrifice. She is patient, ready to forgive, and wants the other party’s well-being. I go to the decision to be with a loved one in good and bad times.

St. Cornelius and St. Cyprian

September 16, a reminder

Position: Pope and bishop, martyrs

Death: 252

Patron: Cornelius: peasants; invoked in convulsions, nervous disease, and leprosy; Cyprian: invoked against the plague

Attributes: Kornelia: tiara, horn; Cyprian: book, sword, palm tree

CURRICULUM VITAE

Cornelius was elected Pope only when the imperial ban on the election of the bishop of Rome began to weaken. Opponents then elected antipopes, and the issue of accepting apostates back into the Church became an extraordinary problem. The emperor Gallus restored the decree to sacrifice to idols, and Pope Cornelius testified to his faithfulness to Christ by martyrdom.

Coming from Carthage in northern Africa, Cyprian had oratory training and knowledge of law. He became a Christian only after more than 30 years of his age. He began to study the Scriptures of St. and follow them faithfully and diligently. He became a priest and bishop in Carthage. Here he dealt with the problem of receiving apostates, about which he wrote to Bishop Cornelius, and experienced double persecution. He lost his life in the second.

A common destiny brought these martyrs together to glorify one monument. Therefore, their further biography is interesting.

“OUTSIDE THE CHURCH THERE IS NO SALVATION”

This is the famous saying of Cyprian Thasiu, born around 205 in Carthage, Tunisia. He grew up in a pagan family of the local aristocracy and, due to his talent, easily studied oratory and law. As a pagan lawyer, he led, in his own words, “a long impious, and abominable life.” Then Cecil became his friend, a priest (perhaps they knew each other in their youth). Mutual conversations led to a conversion to the faith, which Cyprian accepted with great sincerity. He studied the Scriptures of St. and gave away his wealth to people experiencing poverty. He accepted baptism and began the path to the priesthood. Soon after his ordination, he also received episcopal ordination and the management of the Church in a part of Africa.

Soon, Emperor Decius issued an edict ordering all the inhabitants of the Roman Empire to sacrifice to the pagan gods. The edict also severed punishments for those who would not obey, including Christians.

The persecution was primarily aimed at them, especially their representatives. Cyprian then thought it prudent to govern his Church from seclusion using letters. At that time, he also wrote his most important work, “On the Unity of the Church.”

Only after the emperor was busy with the war with the Goths could he fully assume his duties again, and first, he had to solve the question of apostates, vol. “lapse.” He proceeded with mildness, seeing how great several apostates there were in Carthage itself. Even after the initial commandment to sacrifice to idols, many procured certificates in various ways that they sacrificed to the gods to secure peace. Some bought them without sacrifice. The weak and severely defrauded suddenly wanted to return to the Church. But the practice was originally such that apostasy from the Church was punishable by lifelong penance.

Some confessors who passed through the prison were seized with pride and arrogance, so they even began to order the bishops on what to do. Cyprian’s enemies, led by five priests, who, as a matter of course, immediately readmitted anyone, no matter how great his guilt, demanded that he do the same. According to them, a ticket with the text “Be admitted to the church!” was enough to return from some martyr who interceded for him. – The imperative method already raised doubts, and Cyprian disagreed with such a practice. He wanted to wait for the Church’s decision.

The Church of Rome was without a bishop for about 14 months (since Pope Fabian’s death) because the secular government observed a strict ban on the election of a pope. While in Africa, Cyprian worked from seclusion; in Rome, the leadership of the Church was taken over by a priestly body headed by Novatianus. He dazzled his friends with education and eloquence, but some Christians saw his unreliability and other vices.

With the reduction of cruel persecution, the election of the Pope was being prepared, and Cyprian’s enemies, led by the priest Novatianus, went to Rome from Carthage to influence the election of the Roman bishop, which took place in mid-March. They failed, and the priest Cornelius, the son of the Roman Castinus, was elected. The defeated party rioted and finally elected Novatian as their bishop as an antipope.

Cornelius took office, and before he began to address the question of the return of the apostates, he heard the resolution of the Synod of Bishops from Carthage, directed by Cyprian. It contained the opinion that if they sincerely repent, all apostates may be with St. repentance admitted and reconciled with the Church at least at the hour of death. The punishment should be conditional on the size of the offense. – Cornelius agreed with these views and called a meeting of Italian bishops for final approval, 60 of whom attended. The decision was confirmed.

The adversary Novatianus did not agree with him, and since he had not yet been consecrated as a bishop, he invited three rural bishops, whom he excessively entertained and drunk. Then he was ordained a bishop by them. He also demanded an oath from them not to go over to Cornelius. He subsequently stated that apostates could never be reconciled to the Church. He declared himself and his companions pure Christians – catharsis (from him comes the word heretic) – holding fast to the gospel. They rose above the rest with this statement. Pope Cornelius and his bishops, Cyprian in Carthage and Dionysius in Alexandria strove for the pacification and unity of the Church with great zeal. Many schismatics returned to Cornelius, acknowledging their error and confessing that they had been deceived by cunning and seductive verbiage.

Under Cornelius’ leadership, despite the persecution, 46 priests, seven deacons and seven subdeacons, 42 acolytes, and 56 exorcists, lecturers, and clerics who opened and closed the Church worked in Rome. Cornelius himself gave these numbers in a letter to the bishop of Antioch. According to this letter, in which 1500 widows are mentioned, E. Gibbon estimates that there were 50 thousand Roman Christians.

Under Decius’ successor, Trebonianus Gallus, a plague broke out, and the pagans blamed the plague on the Christians for not sacrificing to the gods. At the same time, the emperor renewed the decree, which once again ordered Christians to make new sacrifices to the gods. It is said that at the beginning of the persecution, whole groups of Christians came to the authorities to declare that they would rather die than deny their faith. Bishop Cornelius was imprisoned outside Rome in Centumcellae (today’s Civitavecchia). Because of his repeated refusal to sacrifice, he was often flogged and finally beheaded for his persistence, probably already in June (as stated by P. Alberti in the work of the Pope). Bishop Cyprian called him a martyr several times. From this, it can be concluded that he died a little earlier than Cyprian, who was probably in Rome. According to St. Jeroníma, however, both died on the same day, September 14. In some older reports, it is also stated that Cornelius died during transport as a result of the treatment. What is certain is that the Christians buried him in the old part of the Kallistus cemetery.

Bishop Cyprian was brought before the proconsul Galerius Maximus, who called him the head of the wicked and called the emperor pious. Cyprian confessed who he was and, at the words about (pagan) rites, declared, “I will not perform!” and remained adamant. Therefore, Galerius pronounced the sentence: “The sword will cut him down!” He went to the execution respectfully, and a crowd of believers accompanied him. Before his death, Cyprian gave the executioner 25 gold coins to reward his efforts. The servants of the altar helped him to take off his priestly robes, and the people spread cloths to catch his blood, which greatly disturbed the executioner, but at last, he mustered courage and cut off the head of the kneeling Cyprian.

His remains were transferred to Compiègne, France, and later part of them to Lyon. However, the skull was placed in Kornelimünster near Aachen.

In 1849, the Appian Road found a marble fragment with the inscription “NELIUS MARTYR” in a vineyard. Pope Pius XI bought the land for excavations, which the finder De Rossi himself embarked on, and in 1852, he discovered the addition of a fragment and the tomb of the martyr Cornelius, the bishop of Rome. On the left side of the grave are images of St. Cornelius and Cyprian as faithful friends. There are other paintings on the opposite page. Experts found that it dates from 561 – 574, significantly demonstrating Rome’s relations with Africa. Both holy martyrs are still invoked in the first canon of the Holy Mass.

Resolution and Prayer

What am I willing to endure for the sake of unwavering dedication to Christian principles, even if it means sacrificing my life? Am I aware of the profound impact of my faith on others?

Almighty, eternal God, through the intercession of St. Cornelius and St. Cyprian, please protect and guide the shepherds of Your people and the communities entrusted to their care, that they may lead us on the path to eternal salvation. We ask this through Your Son, Jesus Christ, our Lord, who lives and reigns with You in the unity of the Holy Spirit forever and ever.

Today, on the Feast of the Exaltation of the Holy Cross, the Church invites us to look at the cross. The first reading of today’s service of the word reminds us of a section of the history of the chosen nation, in which there is talk of a copper snake that Moses placed on a high wheel. Who was bitten by poisonous snakes in the desert and looked at the copper snake, was saved and did not die (cf. Num 21:9). In the second reading, the apostle Paul tells us about Jesus Christ, who “humbled himself and became obedient to the point of death, even death on a cross” (Phil 2:8).

We stand for the great mystery of God’s love for man. Saint John wrote in his Gospel that “Jesus loved his own who were in the world, he loved them to the extreme” (Jn 13:1). God loves his creation; he loves man. He loves him even when a person sins, offends God by sin, or disobeys him. God never leaves man alone, he loves him endlessly, to the end. His love is a love that surpasses our imaginations. God – Jesus descends from the heights of the heavens, renounces his Divine majesty, and dresses in the clothes of an enslaved person. It falls to our feet. He kneels before man and serves us, sinful people, as an enslaved person, washes our dirty feet so that we can sit with him at the Divine banquet so that we are worthy to take a place at his tabIf it were not for his humiliation, his suffering, and death if there was no cross, there would be no sacrifice of St. Mass, and we would not be here today. We would wander along the paths of life, through the deserts of this world, similar to how the Jews wandered during their journey to the promised land, and perhaps, for our salvation, God would give us a copper snake that would protect us from misfortune and death for a while. We stand before the mystery of God’s love for man. Only love has the purifying power that washes us from our dirt and raises us to God. The cleansing bath is not water, but himself – God in human flesh, he gives himself completely to us when he dies on the cross, immersed in cruel suffering. God takes the cross on his shoulders, and our cross and the power of his love are a remarkable liberation for us.

We are to accept this love of God. We must not reject it; we must open ourselves to the saving goodness of our God. Not to respond to his love with love, gratitude, and trust. That is what God expects from every Christian. However, he expects such an open and honest attitude from us, the people he has blessed with priestly or religious vocations. How often does our life path become tiring and unattractive? We feel the previous enthusiasm leaving us, and various difficulties begin to appear that annoy us and push us to the ground. We often try to solve these growing problems by ourselves because our pride does not allow us to ask for the help of our spiritual companions or the community to which we belong. Furthermore, we forget that Jesus, who called us, wants to help us the most. So typically, he takes us by the hand and pulls us to him with immense kindness to say, “Don’t be afraid. I am with you, and I will not leave you alone. But don’t you leave me either.”

The same thing that St. experienced can happen in our lives too. Walking on the sea’s surface towards Jesus, Peter suddenly noticed that he was beginning to sink into the depths, that he was no longer walking on the surface. In such situations, we also have the courage to cry out, like Peter: “Lord, save me!?” (Mt 14:30) After all, together with Jesus, we can overcome all obstacles and walk contentedly through the foaming waves of our life. It is enough to look at him with faith, hope, and love; believe in his love, and he will take us by the hand and lead us on a safe path. He will give our life lightness and peace and help us rise and overcome the evil in and around us. Only he can effectively hold and lead. However, it is necessary to remain at the cross of Jesus and adore this great mystery of love and goodness. It is necessary to stretch out your hands to Jesus, to allow him to hold us firmly in his tortured hands. Then, we will not drown; we will become strong and ready to serve and sacrifice our lives for our brothers and sisters. (…) Faith in Jesus, the Son of God, is how we can repeatedly take hold of Jesus’ hand and through which we feel how he holds and guides us. Let us always strive to be sincerely connected with Jesus as children and ask him never to let go of our hands.

Thanks to the grace of vocation, every priest, every religious, and every religious sister becomes a friend of Jesus Christ and his betrothed. This is how friendship with Jesus is born. However, this friendship requires personal commitment, that is, our generous response to the goodness and favor shown to us by Christ. In this friendship, we are to be fully engaged again and again every day. Friendship means common thinking and common desires. So, our thoughts and desires should be the thoughts and desires of Jesus Christ. And we have to deepen and develop this community of thoughts and desires with Jesus. St. speaks very nicely about it. Paul addressed the believers in Philippi: “Complete my joy: think alike, love alike, be of one soul and one mind! Do nothing out of malice or for vain glory, but in humility consider one another superior. Let no one look only at his own interests but also at the interests of others. Think like Christ Jesus.” (Phil 2:2-5)

This community of thoughts is not only a matter of our conviction; it should also be a matter of our deeds and our actions. This means that we must listen to Jesus carefully, talk to and live with him, and tell him about all our problems and joys. This means always being close to him, struggling with your weaknesses, confessing often, and feasting on his body. Without His help, we will not achieve holiness, we will never be perfect, and we will not persevere on the path that leads to goodness. Without his help, evil will destroy us; we will be weak and start to wander. Our profession will become very weak. True freedom has its source in Christ, in prayer, in reading St. Scriptures, in meeting Jesus, who speaks to us and teaches us to live a life truly worthy of a person. We should spend much time meditating and thinking about his words and deeds. Reading St. scriptures is not the usual book reading, but prayer. It should be a prayer; it should lead a person to prayer. Evangelists often tell us that Jesus Christ went “to the mountain” all night to pray, to meet and talk with his Father.

We, too, need such a “mountain”; we need to transform ourselves into a mountain of prayer so that we can be there only with Jesus. Because friendship is only permanent if it deepens daily. Friendship requires us to have time for a friend. And we can fully realize our calling in this way; we can become servants of Jesus. Only in this way can we bring Christ and his Gospel to people, our brothers and sisters. Only in this way can we become true witnesses of Christ’s Cross. The time we spend at the Cross of Jesus in prayer and adoration is the most precious and important moment of every day. Here, at the cross of Jesus, all our activity and work has its beginning. With prayer, our external actions and all our activities will remain fruitless and retain their value. Work that has its birth, is exalted by worship, and has its beginning in a deep inner union with Christ will always have an amazing effect. This is precisely the secret of the effect of the evangelistic service and the work of holy men and women.

It was thanks to his unceasing prayer that Saint Maximilian Mária Kolbe achieved such amazing evangelistic results and had the courage and strength to sacrifice his life for his brother in the Auschwitz concentration camp. Through prayer, Saint Mother Teresa opened her heart to the poor and abandoned. She kept the rosary in her hands and prayed without ceasing. Thanks to prayer, the servant of God, Pope John Paul II, overcame all problems and difficulties, evangelized the whole world, and had the strength to lift the cross of suffering and sickness. In his private chapel, he remained in adoration for several hours, where, immersed in a conversation with Jesus, he begged for light and strength. So he remained with the cross in his hands until the end of his life. (…) The cross on which Jesus died is not a dead and withered tree. Thanks to Christ’s death, the cross became a tree of life and a source from which man still draws strength and inspiration. New life always grows from the cross. From the cross grows our daily and constant conversion. From the cross grows happiness, poverty, obedience, and purity. From the cross grows our goodness, our effort to understand others, and our forgiveness. From the cross grows miraculous love and heroism every day. From the cross grows our courage and decisiveness in deeds. Our vocation journey begins on the cross. Blessed be the cross of Christ. He reminds us daily that the meaning of each day is love. Jesus, thank you for that. 

St. John Chrysostom was born in Antioch between 340-350. His parents were probably Christians. The father was apparently of Roman origin and was a senior military officer. However, he died shortly after the birth of John. John had one older sister, but it seems that she also died in childhood. Antus’ mother was of Greek origin. When she became a widow, she was about twenty years old, but she did not remarry, she wanted to devote all her energies to raising her son. The boy was very bright, distinguished by decisiveness and clarity of judgments. He received a very good education in literature and oratory. He then wanted to continue his legal studies. But the sight of tricks in the judiciary disgusted him. On the advice of his friend Basil, he preferred to delve into reading St. Fonts. He was baptized in 368, as it was quite common in those days for people to be baptized only as adults. In 372, John went to the mountains so that he could live there in the company of monks and hermits, only for God. He lived like this for six years. He read a lot of St. Font and wrote. After six years he returned to Antioch to be active as an apostolic. He was ordained a priest in 386. Antioch was assigned to him as a preacher’s place. He worked there for twelve years. It was a large city, it had about one hundred and fifty thousand inhabitants, of which two thirds were Christians. He was very zealous. They called him Golden-mouthed (Chrysostom in Greek), as he spoke very brilliantly and passionately about God’s truths. On February 28, he was consecrated as a bishop and installed as Patriarch of Constantinople, despite his disapproval.

Even as Patriarch of Constantinople, John lived a very strict life. He sold the expensive furniture after his predecessor, gave the money to the poor, avoided society and entertainment, never organized feasts. He tried to raise the level of priests – both spiritually and educationally. Furthermore, he was also very zealous towards the nobles and others. He also admonished Empress Eudoxia, who was proud, greedy and oppressed the people. The bishops, paid to the empress, assembled, deposed John from the rank of patriarch of Constantinople, and asked the emperor to banish John. The people rebelled against it, but the weak emperor could not stand against the empress and her company. John preferred to hand himself over to the emperor to prevent bloodshed. However, the people gathered and marched towards the imperial palace. Then Eudoxia also got scared and John was released. In 403, however, she had him imprisoned again, and in 404 he was dragged away – already as an old man – into exile in the city of Kukusus (today Göksum) in Armenia. It was a desolate region. However, people came to John from everywhere to show him their respect and to hear the interpretation of God’s word from his mouth. Rumors were still circulating about him even in Constantinople. Pope Innocent I also defended him. In 407, John was excommunicated even further, to the foot of the Caucasus in Potiont. He was not even allowed to rest during the journey, he had to march in any weather. On September 13, they arrived in a small settlement. John wanted to rest there, at least for a while. He felt that the end was near. He put away his clothes, dressed only in white, as for a wedding. and gave away all that he still had. He spent the night at the grave of the martyr St. Basilisk, who was buried there. He appeared to him and told him that the next day they would be together in heavenly glory. Indeed, on the 14th of September, as soon as he started to march, he fell to the ground. They took him to the sanctuary of St. Basilisk, where he ended his life, repeating his favorite sigh: “Praise be to the Lord for everything. Amen.”

He was buried next to St. Basilisk, but in 438 his remains were transferred to Constantinople. In the 13th century, his body was transported to the old Vatican Basilica of St. Peter in Rome. John left behind the most comprehensive work of all the Eastern Greek Fathers. There are interpretations of the Holy Scriptures, homilies, and letters. In 1568, he received the title of Doctor of the Eucharist. He is the patron saint of preachers.

A name indicates an individual, means a particular being, and represents a person. This is especially evident from the Bible: The name of the Lord be glorified means God be glorified. Whoever knows the name of God knows God himself. Even in the prophet Isaiah, the Lord says to Israel: Do not be afraid, I have redeemed you, called you by your name, you are mine. And in another place, it is said: The Lord called me from my Mother’s womb; already in my Mother’s life, he thought of my name. And to the one who fears that his name will be forgotten after all, he is reminded: Can a woman forget her infant and not have pity on the son of her womb?

Even if she forgets him, I will never forget you. I carved you into my palms. Here, I will present two episodes from the New Testament that are connected with the name. God sends his messenger to a young girl in Nazareth. The Virgin’s name was Mary. The angel Gabriel was to announce to the recently betrothed Virgin that she would have a child. We don’t want to consider the surprise of Mária, Jozef, and perhaps the whole neighborhood. According to Luke, this surprise disappears behind the questions Mary asked the angel. Although the election of God to become the Mother of the Son of God was difficult for Mary to understand for some time, the announcement of the name was still tricky for the young woman to believe.

What young couple expecting a child doesn’t have a thousand thoughts about a name? Sometimes, the search for a name goes without controversy. Kinship often interferes, and traditions must also be taken into account. Sometimes, a movie, a book, a star, or a blockbuster plays a role, and saints play their part too. Frustrated that they couldn’t agree, the young father picks up a magazine, and a name is born. Everyone likes an inscription: Sabina. That’s just how it goes sometimes. The small but subtle joy of searching is denied to Maria. She didn’t have to look anymore. Mary is chosen to be the Mother of Jesus. This name is to be given to him. Jesus, God saves. God gives the name; the name is the program. This happened so many times in the Old Testament.

At the dawn of the New Testament, both mothers experience the God of their people. Elizabeth names her son John, a testament to God’s kindness. In obedient reverence, Mary names her son Jesus, a declaration of God’s saving grace. When God associates a person’s name with a purpose, or a mission, it prompts us to question whether this is the case when parents name their children. Regardless of the chosen name, parents hope their child will one day become a person of significance, leaving a lasting legacy.

Most often, a person does not say: my name is, but only: I am Kristina, I am Tomáš. Name and personality have something in common. People grow according to their name. We celebrate birthdays because we are happy to be alive. We celebrate name days because we rejoice that we are an unmistakable person, born for eternity. I called you by name. You belong to me, says God, according to Isaiah. This idea has something to do with the second event from the New Testament. Jesus is on his way and is facing a new, incomprehensible life for us. Many of his disciples cannot understand this. Even so, Mary Magdalene is very desperate. He runs to the grave on Easter morning, searches, cries, and lets the imaginary gardener talk.

And then one of the New Testament’s most beautiful, mysterious, moving events happens. Jesus speaks only to Mary. She recognizes the one who addressed her by the voice as the harpist’s hand brings the strings to sound, so the sound of Jesus’ voice brings Magdalene’s soul to exaltation. Only words like friendship, love, and affection can indicate why Mary Magdalene now recognized Jesus. We could also know something similar. Whoever pronounces our name as our name, perhaps in a hurry, is not insignificant to us. We feel love for him; we listen to him. When we are insecure, we feel biased. If we are afraid, the sound of our name burdens us. That sound shows the connection between me and you.

With our name, we have both a personal future and an entirely personal eternity. At the beginning of our life, we ​​are given two names: Christian, one given to us by our parents, and the other we receive as a result of the sacrament of baptism. With this name, we will survive all dying and humiliation and be called to the home of God. Only love gives a name. This also applies to us humans; it also applies to the mystery of God. Names are:

Gifts of the heart and kindness.

A sign of favor.

Statements of belonging.

A promise of God’s future.

We wish you joy from your first and Christian names, from the daily certainty of the living God who calls us all by name. The Virgin Mary and Mary Magdalene tell us that God gives a name and calls by name. He gave us the name of the man and the task to be. He calls us by name: you are mine. That is our calling; you are not born to become dust and ashes but for life and eternity. We are told this twice a year, on birthdays and name days.

St. Notburga

Born:1265

Position: to put

Death: 1313

Patron: farmers, servants; invoked for a happy birth in all problematic situations in agriculture and livestock diseases

Attributes: alms, pitcher, loaves, ears of corn, maid, sickle

CURRICULUM VITAE

She came from Rattenberg in Tyrol. She lived as a pious, simple maid who, despite her mistress’s wrongs and malice, maintained a firm Christian attitude. In the second service, she became known for her principle of devoting herself to prayer and sanctifying Sundays and holy days from the first Vespers of the feast. She also excelled in her merciful love for people with low incomes throughout her life.

Her biography reminds us of what we need for a happy life. God has the first place in our lives. This also includes observing the third commandment and work associated with prayer. Holiness does not exclude any social group—the call to holiness applies to every condition.

THE TIME RESERVED TO GOD MUST BE OBSERVED

She was born in 1265 in Rattenberg in Tyrol, Austria. The parents lived in poverty, although they had a small farm, and the father mastered the hatter’s trade. The family had a Christian upbringing, and Notburga was led to honest work, piety, and other virtues from childhood. In a quiet, undemanding family, she acquired obedience, humility, and a kind attitude towards all people. That is why she soon became popular in the village. At the age of 18, allegedly after the death of her parents, she entered the service at the nearby castle of the lords of Rattenberg. Count Henry I and his wife respected the pious maids, and their kindness is also written about.

Notburga had a heart full of merciful love for people with low incomes and always gave them what she had saved for herself. In time, she was entrusted with some castle management and allowed to distribute the surplus food after dining among people experiencing poverty. At the same time, the excellent maid gave away what she earned herself. She lovingly added pious admonitions to the alms. However, after six years, the noble earl died, and his wife soon followed him. Their deaths ended a pleasant period at the castle.

Young Henry II did not follow his mother’s advice and did not observe that Nortburga’s work, combined with prayer and acts of mercy, brought blessings. He was influenced by his wife, Otília, a hard-hearted woman. She was mean to Notburg and put hard and unnecessary work on her. The scraps that used to be given to beggars had to all be thrown to the pigs by her order. Notburga, therefore, fasted and fed people experiencing poverty from her ration. Otília found out about it, she angered Henry II. against the maid, and he allegedly caught her with food in an apron on her way to people experiencing poverty. After the order “open the apron!” the young count, according to legend, saw only chips and lye. He let Nortburga continue on her way and informed Otília of the result of his inspection. Upon her return, the maid experienced the malice of her mistress, who accused her of mocking Henry II. and dismissed her from service. Nortburga remained calm despite all grievances and did not allow herself to be provoked, even by retaliatory thoughts. This is evidenced by the acts of love during Otília’s severe sudden illness. She nursed her patiently with kindness, prayed for her, and, before her death, led her to receive the sacraments. Then she left the castle.

She went to the service of a landowner in Eben, from whom she demanded a promise that after the “kneeling” with which the holiday day begins, she would no longer have to do any work and would be able to devote herself to prayer. Nevertheless, after a specific time, it happened that at harvest time, the landowner ordered the remaining part of the field to be harvested and prevented Notburze from going to the chapel of St. Rupert. According to legend, she raised the sickle and said: “God be the judge between me and you!” After that, her hand left the sickle, hanging in the air despite the attraction. The report that she hung up the sickle and went to prayers was later preserved on a plaque in the church dedicated to her, and the sickle became her main attribute.

Notburga continued to serve faithfully. Although she was said to be unable to write or read learned books, she mastered reading in nature and learned many profound truths about God from it. She appeared before him in contemplation with an open and repentant heart, praising him for his goodness.

Meanwhile, the situation at Rattenberg has changed. Henry II got into a war against his brother, and he considered the impoverishment and all the pains that the war caused as a punishment for the misdeeds he and Otilia had committed due to avarice. He decided to start a new life with a new wife and missed the maid with whom the blessing left the house. He sought out Notburga in Eben, sought her consent, and after making a deal with her landlord, brought her back to Rattenberg. Here, he entrusted her with the management of the economy. He married Margaret of Hohenegg, who respected the Notburgs. She lived with them until her death and helped them raise their children.

She was buried in Eben. The reason is that, according to her wishes, she was taken there by a carriage without a carriage, which stopped at her favorite chapel of St. Rupert. In 1434, a temple dedicated to this maid was built here. In 1718, her remains were allegedly transferred to the temple with the permission of the Pope. Pope Pius IX confirmed her cult on March 27, 1862. and the following year, its distribution was allegedly still limited. It was not canonization as we know it today, but she has the title of saint in the martyrology.

RESOLUTION, PRAYER

I will reflect on how much I have applied the priority of living with and for God in my life and set principles for improvement.

God revealed to us that love for You and our neighbor fulfills all Your commandments; help us, like Saint Notburga, willingly to show mercy and thus be among those who enter Your kingdom. Through your Son Jesus Christ, our Lord lives and reigns with you in the unity of the Holy Spirit forever and ever.