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January 28 is dedicated in the liturgical calendar of the Roman Catholic Church to the memory of Saint Thomas Aquinas – a Dominican friar, philosopher, theologian and doctor of the church. He was born in 1225. He came from a noble family. He studied at the Benedictine school in Monte Cassino, ,later in Naples. He decided to become a mendicant friar, but his own family initially prevented him from doing so.

In 1244, Thomas joined the newly founded Dominican order. He studied theology in Paris and Cologne on the Rhine, and his teacher was the outstanding theologian and polymath Saint Albert the Great. Later, Thomas worked at several universities and Dominican schools in Germany, ItalyAristotle’s work ,  and France. He died on his way to the ecumenical council in Lyon in 1274.  

Saint Thomas Aquinas is one of the greatest philosophers and theologians of the Catholic Church, while always remaining pious and modest. He earned the title of doctor angelicus – angelic doctor. Although Thomas’s life was relatively short, he left behind a body of work of admirable scope and content. The work of Aristotle significantly influenced Thomas Aquinas’ thinking.

Thomas’s masterpieces are the Summa contra gentiles (3 vols., 1259 -1264) and the Summa theologiae (22 vols., 1266 – 1273). These works were not always well understood during his lifetime and some of his theses were condemned, but in the following centuries he received well-deserved recognition and honor. In 1567, Pius V declared him a Doctor of the Church.Italy  ,Italy, and France. Aristotle’s work.Italy, Aristotle’sand 

Secularization is mainly referred to as political change. Separation of the throne from the temple, rights from the Ten Commandments, expulsion of religion from the public sphere to the area of personal opinions and hobbies. But this break goes deeper.

The modern world has irreparably split into two parts. One, although it had been on it all public life, became questionable, problematic and a matter of private attitude or philosophical controversy. It was named Supernatural.

The latter has become the seamless reality we all live in. What is material, measurable, clearly describable and uncategorizable is today the basis of our reality, our point of reference, a common and primary experience of reality. The so-called natural world.

Canadian philosopher Charles Taylor in his book And Secular Age (Secular age) writes that the great invention of the West is the „imanent fram“: the idea of the world as a closed system that is composed of matter/energy and its laws and as such works self-sufficiently.

It is difficult to emphasize enough how fundamental this change was. For our ancestors, the transcendent was a clear and necessary reality. It was as much a part of the human world as the laws of nature are for us today.

Today, however, we think that our entire reality can be explained even without reference to something that transcends it. In other words, if there is a deity, from a human perspective it is more like the icing on a real world cake. But we like the cake almost the same regardless of its decorations.

It is a concept that today, thanks to general recognition, has such persuasiveness that, from the point of view of human life, it is no longer just our theory about the universe, but directly our universe. At least that’s how we experience it.

Enchanted world

Before the advent of the secular era, God (chi „supernatural“) was not firmly present only in the public life of society and the private actions of individuals. „Enchanted“ ( As sociologist Max Weber) famously described it, the whole world, including nature.

For example, when the Jews of the first century saw the possessed, they did not see in him a person with a tarnished psyche that could be caused by a) unprocessed trauma, b) psychiatric diagnosis such as epilepsy, c) chemical imbalance in the brain, d) – y) any „natural“ explanations for this style, z) if none of this is confirmed, maybe some kind of spiritual power.

They had before them a person tormented by an unclean spirit, and this demon was a similar part of their experience as the tested man.

Perhaps this statement will shed light on the fact that even today’s people in the most basic sense of the word do not see a chemical imbalance of the brain, epilepsy or trauma when looking at a mentally ill person. Like Christ’s contemporary, he did not see an unclean spirit. And yet these concepts, through their (-presumed) action in that person, are a fixed part of the universes of both: secular man lives in a world of the laws of chemistry, physics and modern psychology, pre-secular in the world of spiritual and moral forces.

The guides of the Apostle Paul:

Timothy came from Lystra in Lycaonia (now part of Turkey). His father, who died early, was of Greek origin. His mother, Eunice, was Hebrew, and the family lived together with his grandmother, Lois. Timothy was intelligent and received a good education. He probably met the Apostle Paul when he visited Lystra during his first missionary journey to Asia Minor. They became better acquainted about three years later, in 50–52, when the apostle Paul reached Lystra again, as the Bible tells us: ‘The brothers in Lystra and Iconium spoke highly of Timothy, and Paul wanted to take him with him. Because of the Jews who were there, he had Timothy circumcised, for they all knew that Timothy’s father was a Gentile” (Acts 16:2–5).

Then he accompanied the Apostle Paul and carried out the tasks assigned to him. Paul names him at the beginning of some of his letters (as if they were written together – 1 Thessalonians, 2 Thessalonians, 2 Corinthians, Col, Philippians, Philippians). Around the year 55, he was sent by Paul as a deacon to Corinth with the 1st letter. Paul also sent him with Erastus first to Macedonia, but he decided to go there later. Timothy then accompanied Paul to Achaia (in today’s southern Greece). After returning to Jerusalem together, Paul was imprisoned, taken to Caesarea and finally to Rome. Timothy helped Paul there and cared for him when he was sick. After Paul’s first Roman imprisonment, around 61-63, they undertook an apostolic journey together to Ephesus, where Timothy was tasked with leading the local church, where the dangerous spread of heretical teachings was growing.

Paul knew he could rely on him. How close he was to his heart is evident in his calling him his beloved son (see 1 Tim. 1:2). Their relationship is a beautiful example of fatherly guidance and trust that sustains the zeal of God’s servants.

During Paul’s second imprisonment in R,ome, Timothy was called to him again, but after Paul’s death he returned to Ephesus as bishop. According to some biographical accounts, which mention his martyrdom, he was beaten with rods and stoned to death around 97 AD. The reason was the spread of Christian doctrine and from pagan practices in honor of the god Dionysus.

Titus was a Greek born to pagan parents in the Syrian city of Antioch. He was probably baptised by the Apostle Paul, who became a close friend of his. Together with Barnabas, he accompanied Paul to the Apostolic Council in Jerusalem. On his third apostolic journey, Paul sent him from Ephesus to Corinth to restore order. In his second letter to the Corinthians, he wrote: ‘We urged Titus, who had begun this work of love, to complete it among you as well. But thanks be to God, who inspired Titus with the same earnest care for you!” (2 Cor. 8:6; 8:16).
The Apostle Paul appointed Titus as the first bishop of Crete, where morality was in decline and many were holding to the Gnostic heresy. In 65 CE, Paul sent him a letter in which he wrote about the qualities necessary for future priests and bishops, and how to lead the different groups of believers. During Paul’s second imprisonment, Titus worked as the first missionary in Dalmatia. In his letter to Titus, Paul refers to him as his son in the faith. The Greek Fathers praise Titus for his zeal, pure love, efforts to settle everything peacefully and his attitude towards poverty. He returned to Crete, where he died at the age of 94.

The two bishops celebrated together, Timothy and Titus, complete the work of the Apostle Paul as his faithful disciples. Timothy’s remains are kept in Rome and Titus’s in Crete.

RESOLUTION, PRAYER, Timothy and Titus, completed

For educators, the resolution from today’s antiphon (to the West Canticle in Rch) is suitable. According to it, I will: Proclaim the word (of God’s truth) whether it is convenient or inconvenient (if correct guidance is needed). Reprove, forbid and encourage always with all-round patience and knowledge of the matter. Love and the effort for the knowledge necessary for correct orientation must not be lacking.

to Macedonia first,people turning away,,, Timothy and Titus, together celebrate,,

CURRICULUM VITAE

He comes from Savoy (France). He studied in Paris and went through a crisis. He became a doctor of law and then a priest. Then he defended and spread the Catholic faith in the region of Chablais, where the Calvinists hated everything Catholic. For four years, he worked among enemies and, for a long time, without success, but in the end, he converted 72,000 Calvinists. In 1602, he was elected bishop of Geneva, a Calvinist stronghold. His love for God was the tool with which he convinced his opponents and persecutors. He wrote works that are considered essential religious literature.

CV FOR MEDITATION

HE SAW ALL THEOLOGY IN LOVE

He was born at the Sales Castle in Savoy on August 21, 1567, as a descendant of a rural noble family. At the age of six, he began attending school in La Roche, where he began learning Latin in addition to French. At the age of 15, he went to study philosophy and law in Paris. Greek became his other language, and rhetoric his favorite subject. He rode horses and practiced fencing. The Jesuits positively influenced his spiritual formation in Clermont. At 19, during his studies, he went through a crisis of faith influenced by Calvin’s teaching on predestination. He believed that he would not escape damnation and that he would not be able to love God in eternity. He therefore decided to love God with all his might, at least on earth. He remained faithful to his resolution. During the six weeks, the most frequent prayers that helped him out of the crisis were: “God, I offer you my whole heart, and if I am not allowed to love you in heaven, I want to love you at least while I live.” And the second prayer was to the Mother: “Remember, most kind Virgin Mary, that it has never been heard that you abandoned someone who fled to your protection and begged for your intercession…” (- the whole is at the end). Later in Chablais, he learned how God used this path for good. After studying in Paris, he continued in Padua, where he obtained the title of Doctor of Laws at the age of 24. In Chambéry, Savoy, he became a member of the Senate, but a career did not appeal to him; he longed for the priesthood. Because of the theological knowledge he had previously acquired, his preparation for the priesthood progressed so quickly that on December 18, 1593, he was ordained a priest. His journey then led him to the Calvinist region of Chablais, located south of Lake Geneva. It was a place where others had failed, and, as a result of the Protestant Reformation, he initially had only 15 Catholics. The Calvinists refused to discuss with him and threatened to expel him. Francis began writing leaflets in an appealing style and tried to act as conciliatory as possible. He attached the leaflets to houses. Some Calvinists were already determined to kill him, but when they met him, his love disarmed them. Francis gradually began to win over his opponents. A significant change occurred only after seven months, but in 1603, he already reported to Rome that 25,000 non-believers had returned.

In 1599, he was appointed auxiliary bishop by Clement VII, and three years later, he took over the bishopric of Geneva, whose seat was in Annecy due to the intolerance of the Calvinists.

He lived modestly, even as a bishop. He considered his income the property of people with low incomes. He preached everywhere, administered the sacraments, visited the sick, supported the poor, and wherever he went, he spread peace and love. He not only gave valuable advice but also admonished, comforted, and reconciled disputes as needed. He listened to priests and believers and helped them solve their problems. Over the course of three years, he visited his 450 parishes, including those in the mountains that were more difficult to reach. He preached Lenten sermons in various places in his diocese. During one of them, in Dijon, he met Jeanne Françoise de Chantal (her feast day is August 12). The result of the meeting was the joint founding of a new order of the Visitation of the Virgin Mary, also called the Salesians after him. They founded it in 1610 in Annecy and received papal approval in 1618. In addition, Bishop Françoise restored some of the dissolved monasteries. He also achieved the return of church property.

He often emphasized the inner striving for perfect love for God and neighbor, which he held to be first. When asked how to learn this love, he said, “It is simple. Just as a child learns to walk slowly, so we learn to love when we try to love.” He wrote instructions for priests regarding the sacrament of penance (reconciliation) and preaching. He issued guidelines for teaching religion. His teaching was simple, clear, and he used many examples. He had a rich correspondence, writing about 6,000 letters, which later served as the basis for the book “Filotea,” also called “Instruction for a Pious Life.” (The book was first published in Czech in 1657, translated by the Jesuits.) His entire literary work consists of 26 volumes.

The personality of St. Francis de Sales is illustrated by his statements on the topic of pious life and relationships with other people: “I do not want any strange, restless, sad, and sullen piety, but a mild, gentle, pleasant and friendly one; simply a free and cheerful piety that is pleasing to God and to people.”

‘It is better to remain silent than to speak the truth without love.’
‘Let the truth be kind.’
He had such a relationship with his enemies that he said, ‘If an enemy were to gouge out one of my eyes, I would look at him with the other in a friendly way.’
We have much to learn from him. He was perfectly kind and considerate to others, but strict with himself because love for God and people always came first for him. He died of exhaustion in Lyon at the age of 55.
He was canonised in 1665 and, in 1877, was declared a Doctor of the Church by Pope Pius IX.

RESOLUTION, PRAYER

I will learn to love in the style of St. Francis de Sales for a whole day. Each day, he began with the sign of the cross, reminding himself of his situation, his possibilities, and his program. Touching his forehead, he said to himself: “Of myself I can do nothing;” when he touched his chest: “With God I can do all things.” And he ended by touching his shoulders: “I want to do everything only for the love of God.” When he clasped his hands again, he added, “Glory to God and contempt for me.”

To cope with his tasks, he had an assistant, as God has given to everyone. He said to him, “My holy angel! You have been my protector since my birth. Today I entrust my heart to you, hand it over to my Savior, to whom alone it should belong. You are the protector of my life. Be also my consolation in death. Strengthen my faith, strengthen my hope, ignite in me divine love! Grant me not to suffer anxiety for the past life, not to be anxious about the present, and not to be afraid of the future. Strengthen me in the mortal struggle, encourage my patience, and grant me peace. Obtain for me the grace that my last food may be the bread of angels; in my last words, Jesus, Mary, Joseph, my last exhalation may be the breath of love, and may your presence be my last consolation. Amen.”

Finally, a prayer when he was at the bottom of his strength:

“Remember, most gracious Virgin Mary, that it has never been heard that you abandoned one who fled to your protection, who invoked your power, who begged for your intercession. In this trust, I also flee to you, Virgin of virgins and Mother. I come to you; I stand before you, I, a repentant sinner. Good Mother of the Word, do not turn away from my words, but hear them and heed them.”

Saint Francis, intercede for us, that we may be good Christians.

Each new sunrise is a reminder of the eternal morning, when the “bright sun of heaven” will rise and health will be in its rays. Then all that was created will be transformed so that it will be good forever. There will be no more pain, no more financial struggles, no more loss, and no more aging. That is precisely how I envision it, and I put my hope in it.

Those who follow Christ must meet specific criteria. That is why Jesus says, “You are the salt of the earth. If salt has lost its taste, how can it be salted? You are the light of the world. A city built on a hill cannot be hidden. No one lights a lamp and puts it under a puts it on a lampstand.”

In recent years, he has taken several evangelistic trips with teenagers. One thing he has learned from this: Teenagers are not too young to influence those around them. Whether it is I or those who have served them, I have noticed that those who win the most people to Jesus have the qualities that Paul wrote about in his letter to Timothy. Paul tried to convince Timothy that his relative physical youth need not be an obstacle to serving the Kingdom of God, so he called on him to be “an example to the believers” (1 Tim 4:12) in every area of ​​the life of faith. In speech: Young people who influence others to come to Jesus control their language, do not use vulgarity, do not speak negatively, and give honor to God with their words. In behavior: They are prudent, and the whole world sees their light. In love: By paying attention to Jesus’ words (Mt 22:37-39), they make him happy. They love their neighbors; they touch people’s hearts. This is how we can influence others to come to Jesus.

Emphasize that martyrdom is a great act of love in response to God’s infinite love.  What is martyrdom based on? The answer is simple: it is based on the death of Jesus and his ultimate act of sacrifice on the cross, through which he gave us life (cf. Jn 10:10). Christ is the suffering servant referred to by the prophet Isaiah (cf. Is 52:13–15): ‘He gave himself as a ransom for many’ (cf. Mt 20:28). He encourages his disciples, each individually, to take up their cross daily and follow him on the path of love for God the Father and humanity. ‘Whoever does not take up their cross and follow me is not worthy of me, he says. ‘Whoever finds their life will lose it, and whoever loses their life for my sake will find it’ (Mt 10:38-39). This is the logic of the grain of wheat that dies to sprout and bring forth life (Jn 12:24). Jesus himself is ‘a grain of wheat that came from God, a grain of wheat of God that falls to the ground and allows itself to be crushed and destroyed by death — and precisely through this, it opens itself up and can bear fruit for the whole world’ (Benedict XVI, visit to the Lutheran Church in Rome, 14 March 2010). The martyr follows the Lord to the end, freely accepting death for the salvation of the world—the ultimate test of their faith and love (cf. Lumen Gentium 42). But where does one find the strength to undergo martyrdom? From a deep and intimate union with Christ. Martyrdom and the call to martyrdom are not simply the result of human effort; they are a response to God’s initiative and call. They are a gift of his grace, a visit that enables people to sacrifice their lives for their love of Christ, the Church, and the whole world. Reading the lives of the saints, we are fascinated by their composure and courage in the face of suffering and death. The power of God is fully revealed in the weakness and misery of those who trust in him alone (cf. 2 Cor 12:9). However, it is essential to emphasize that God’s grace does not suppress or diminish the freedom of those who undergo martyrdom. On the contrary, it enriches and elevates it. The martyr is a completely free person, free from the power of this world. In a single, definitive act, they give their life to God. In a supreme act of faith, hope, and love, they place themselves in the hands of their Creator and Savior. They sacrifice their life to unite themselves entirely with the sacrifice of Christ on the cross. In short, martyrdom is a great act of love in response to God’s infinite love. It is the logic of the grain of wheat that dies to sprout and bring forth life (cf. Jn 12:24). Jesus himself is “a grain of wheat that came from God, a grain of wheat of God that falls to the ground and allows itself to be crushed, destroyed by death – and precisely through this it opens itself and can thus bear fruit for the whole world” (Benedict XVI, visit to the Lutheran Church in Rome, 14 March 2010). The martyr follows the Lord to the end, freely accepting death for the salvation of the world – as the most challenging test of his faith and love (cf. Lumen Gentium 42). Once again, where does one get the strength to undergo martyrdom? From a deep and intimate union with Christ, because martyrdom and the call to martyrdom are not simply the result of human effort, but are a response to God’s initiative and to God’s call: they are a gift of his grace, which makes man capable of sacrificing his own life for love of Christ and of the Church, and therefore of the whole world. When we read the lives of the saints, we are fascinated by the composure and courage with which they endure suffering and death: the power of God is fully revealed in the weakness, in the misery of those who trust in him and place their hope in him alone (cf. 2 Cor 12:9). However, it is essential to emphasize that God’s grace does not suppress or diminish the freedom of those who undergo martyrdom. On the contrary, it enriches and elevates it: the martyr is an entirely free person—free in relation to the power of this world; is a free person who, in a single definitive act, gives their own life to God and, in a supreme act of faith, hope and love, places themself in the hands of their Creator and Savior; they sacrifice their own life to unite themself completely to the sacrifice of Christ on the cross. In short, martyrdom is a great act of love that responds to the infinite love of God.

Repeatability: No one sews a patch of fake fabric onto an old dress. The so-called planned economy has often failed because it has not adequately considered the circumstances it faces. Simply producing a certain number of cars is not enough. There must also be spare parts to replace those that are damaged or lost. This is less relevant today for clothing. They are inexpensive, so they are thrown away when torn. But in the old days, people patched them up for as long as possible. Even then, some people were better at it than others. Great care must be taken when patching to ensure that the piece being sewn on is as similar as possible to the fabric being repaired, in terms of both colour and quality. If we transfer this experience to the spiritual realm, we can conclude. In life, we often realise that something has gone wrong. We recognize that we were wrong and that we are heading in the wrong direction. We try to correct it, but usually carelessly and inconsistently. Did I rashly promise something? I will fix it by breaking the promise. Do you know if I offended someone? To appease them, I will insincerely flatter them. However, such inorganic corrections will not improve life.

‘Don’t put young wine into old wineskins.’ Today, wine is no longer poured into wineskins, but barrels can still be in good or bad condition. It would be a shame to save on barrels and spill the wine. Merchants and entrepreneurs know that those who save excessively will never make much money. Thriftiness does not always stem from economic motives. It can also stem from a psychological inability to accept that life evolves, and what we are accustomed to is no longer valuable. When a new family is formed, a man and a woman must sever many of the ties that bound them to their previous lives. Among primitive peoples, there are special ceremonies at puberty and during adolescence. These ceremonies usually have a symbolic meaning: You must stop acting like a child and get used to acting and walking differently. Sometimes a new name is also given. Infantilism is considered a deviation. Life in Christ is a constant adolescence and therefore requires continuous change.

‘Young wine in new wineskins.’ It is difficult to say who is still young and who is not. This is more of a psychological issue than an age-related one. A child has their whole life ahead of them and can adapt to new ideas, environments, and languages. This is why those who establish new movements or works seek helpers among the young. What are God’s initiatives? They all have an element of novelty because God’s works are unique and unrepeatable. This is why he demands an eternally young heart from those he calls to his service. A child does not wake up with fixed ideas, but with expectations. Would today be able to bring me anything beautiful?’ This is precisely the attitude that God asks of us until the end of our lives. Those who believe in God’s providence and the inspiration of the Holy Spirit remain spiritually young. They consistently receive something new from God and are willing to learn something every day, a psychological problem rather than an age-related one. A child has a life ahead of him; he can adapt to new ideas and environments and learn a new language. That is why he who establishes a new movement or a new work seeks helpers among the young. What are the initiatives of God? They all have the character of novelty, because God’s works have the character of unrepeatability, of uniqueness. That is why he demands an eternally young heart from those he calls to his service. A child does not wake up with fixed ideas, but with the expectation: Will today bring me anything beautiful? This is precisely the disposition that God asks of us, even until death. Whoever believes in God’s providence, in the inspiration of the Holy Spirit, is spiritually still young. He consistently receives something new from God and is willing to learn something every day.