predication.net

If Jesus only wanted the wicked to change and become beneficial, then behaving honestly would win it.” And I feel that this is how we often act with the gospel and Jesus’ work of salvation—it is about sinners turning around, abandoning their sin, and thus changing their “no” to a “yes.” So why does he mention the second situation today, when “yes” ultimately becomes “no”? The answer is because he does not view the world in terms of “good” or “bad”! After all, He came so that everyone—good and evil (from our perspective)—”may have life and have it more abundantly.” He came so that we may have life. This is absolutely crucial because both good and evil individuals can choose to accept or reject life, close themselves off from hope, or become a person of hope.

One may do so for comfort, while the other may do so due to their sinfulness. There may be various reasons for this behavior, but the fact remains that resignation towards life and hope poses a danger for everyone. It’s not about how long we can be “sinless,” how strong we are, or how much good we can extract. It is about how often we have fallen into sin and neglected our resolutions. It is about never stopping, living, and desiring life. And we can and should do this—whether as “sinners” or as “righteous.” The Father has taken care of such issues for us through his Son, Jesus.

Come to the depths: How do I look at myself and the people around me—have I not put on “black and white” glasses of morality, through which I see very clearly “black and white,” good and bad people? When was the last time I glorified and praised God for His patience and generosity, for continually inviting me into the fullness of life, love, joy, and hope? Is it enough for me to be “good,” or do I want to live a life in the Spirit?

Tip for you: Today, I will not pass judgments—neither on myself nor on others.

Lucia, virgin and m.

CURRICULUM VITAE

She came from Syracuse. Against her will, her parents promised her to a rich young pagan. Her mother, only after her recovery through the intercession of St. Agatha, reconciled with Lucia’s wish to live a celibate life dedicated to Christ. However, her fiancé disagreed. During Diocletian’s persecution, he denounced her as a Christian. She was sentenced to forced prostitution, and because she was saved from it by miraculous power, she was allegedly blinded and her throat was pierced.

Her veneration spread throughout the Church by the end of the 6th century, with her name included in the Roman canon of the Mass. Her tomb was discovered during the exploration of the catacombs in Syracuse.

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“SVETLANA” FROM SICILY

She is one of the saints included in the first Eucharistic Prayer of the Holy Mass. Pope Gregory the Great included her in the canon around the end of the 6th century.

Biographies are based on traditional accounts, the oldest documents about her worship, archaeological finds in the catacombs of St. Lucy and St. John in Syracuse, and biographical records dating back to the 6th century. Today’s biographies of St. Lucy often incorporate elements from various legends, necessitating careful consideration.

She was born in Syracuse, Sicily, probably before 290 AD, into a better-off family. Perhaps as a child, as a Christian girl, she made a vow of virginal purity out of love for Christ, to which she remained faithful under all circumstances.

Her mother, Eutychia, either did not know about the promise or did not take it seriously. She wanted to marry her to a suitor from an equally noble family, and the problem she would rather not see was in the world. Lucy put everything into prayer, but her mother’s conversion in that direction did not come. Lucy probably hoped for the help of the revered martyr Agatha. She convinced her sick mother, suffering from a flow of blood, to make a pilgrimage to the tomb of this saint, from whom she expected help. According to tradition, their joint pilgrimage and the help from St. Agatha took place. Legends tell of a vision or dream of Lucy, in which Agatha let her know that both her mother’s recovery and her martyrdom would occur.

After the mother’s sudden recovery, the only problem left was the unwanted fiancé. He was understandably interested in why he was rejected, and the legends here are distorted. The true reason for the rejection ultimately resulted in Lucia being brought before a judge, perhaps because the fiancé could not bear the truth. The judge’s task was to break her loyalty to God and punish her according to the circumstances.

Legends state the topics of the judge Paschasius’s questions and Lucy’s answers, first leading to the matter of the dowry, which Lucy allegedly managed to distribute to the poor. She is also said to have convinced her mother to take a similar step, although she wanted to keep her property until her death. The decisive sentence is: “He who gives God only what he cannot take with him to eternity when he dies has no merit from it, but if you want to make a sacrifice pleasing to God, give (his poor) what you can enjoy now.” It is the topic of a catechetical teaching, similar to Lucy’s emphatic stance on the issue of obedience to imperial decrees. Here, Lucy declares that she is first and foremost obedient to God’s commandments. And she reminds the judge that he fears mortal rulers, while she fears (the insult) of the eternal God.

At the end of Lucy’s defense, she is partly asked to repeat the words of the Apostle Paul about the purity of the soul, the body in which the Holy Spirit dwells and is therefore the temple of God. (Cf. 1 Cor 6:19). All this is recalled to create an image of Lucy’s attitude that led to her torture. This determination is captured in the words with which she replied to her executioner: “You will not force me by anything to consent to the sin of impurity. I am ready for any suffering.” (see G. Pettinati, I Santi canonizzati, XII)

Lucy was sentenced to be forcibly deprived of her virginity by visitors to a brothel. However, her rape did not occur because all attempts to transport Lucy there failed. Even the oxen, which later became associated with her, did not provide any assistance. Subsequently, legends describe various tortures that she had to undergo. The reliability of these data is questionable; what is certain is that she suffered a martyr’s death, and it is believed that she was stabbed with a sword or dagger, according to tradition, in the neck.

Her eyes on a bowl are a distinctive attribute of St. Lucy, which is why we give them special attention here. Later legends may have influenced the inclusion of this personal attribute. However, they are inconsistent. They say that Lucy herself plucked them out and sent them to her fiancé. Here, the reasons for the implausible act differ: so that he would renounce her, after which the eyes were returned to her by the Mother of God; elsewhere, the plucking out of her eyes is listed just before Lucy’s death and their donation to her fiancé because he admired them on her, with thanks for helping her to heaven. Contrary to the claims of other scholars, Msgr. Prof. Dr. Jaroslav Němec, who studies saints, writes about Lucy in his work New Profiles of Saints (2005), stating that she was eventually blinded and pierced.

Her name is derived from the Latin word “lux—lucis,” meaning “light,” and is translated as “Svetlana.” It is also the name of the youngest members of scouting—fireflies, who see her as their patron saint and want to strive to be a light and role model for others like her.

Lucia’s remains were first moved to Constantinople in 1039 (due to fears of Muslim attacks) and then to the Church of St. Jeremiah and Lucia in Venice in 1204. Parts of them were transferred to Syracuse. The reliquary with her eyes is kept in Naples.

(*More information about St. Lucia’s Day in the note.)

RESOLUTION, PRAYER

Being a light to others should not be a task just for fireflies but for every Christian. The biography provides a clue on how to do it. And for my life, I will make a concrete decision today.

Hear, O God, our prayers, and through the intercession of the holy virgin and martyr Lucy, whose birth into heaven we celebrate today, grant that your glory may be revealed to us. Through your Son, Jesus Christ, our Lord, who lives and reigns with you in the unity of the Holy Spirit, forever and ever. Amen.

It is October 12, 1492, and Christopher Columbus discovers the New World, which will later be called America. This marks the beginning of the Spanish colonization of Mexico, which began in 1521. Mentalities, cultures, traditions, cults, and religions meet here. Religious symbols, statues representing Mexicans, and sacrifices are regarded as pagan idols, prompting the start of a Christian campaign that lasts for many years. Approximately 10 years after the conquest, the missionaries had only minor successes in evangelizing the new lands. The turning point came in 1531, when the Virgin Mary appeared to Juan Diego, an Indian, on Mount Tepeyac.

The Virgin Mary invited him to go to the bishop and tell him that he wanted to build a church, but the bishop did not believe him. On December 12, the Virgin Mary appeared again to Juan Diego, who was looking for a priest to help him with his seriously ill uncle. She asked him, “I am not here; who is your mother?” She assured him that his uncle would not die. Young Juan Diego asked Mary for a sign so that the bishop would believe him. She advised him to go to the mountain to pick flowers. He did so and returned to the Mother, who then took the flowers and put them in Juan Diego’s cloak. He immediately ran to the bishop and unbuttoned the cloak in front of him, on which appeared a “painted” image of the Virgin Mary. The bishop and those present knelt, moved, and asked for forgiveness for their lack of belief.

With this apparition, the Virgin Mary brought reconciliation between the natives and the Spaniards through the symbols on the cloak. Both cultures were able to accept the message that the Christian faith is not the property of anyone but a gift of love for all. The features of the Virgin Mary’s face are neither European nor Native American, but rather a mix. This tradition prefigures the future and original civilization, Native American Christianity, which was born from the racial integration between the Spaniards and the Indians.

As the final act of this long and captivating story, Mary is at the center of universal history and at the beginning of the history of the New World. She is always ready to offer all her love, compassion, help, and protection to the inhabitants of this land and to all who love her. Our Lady of Guadalupe appears as the one who wants to welcome everyone, both Indians and Spaniards, with the same maternal love.

To welcome the Mother of God, therefore, means to welcome the natives as well. The new temple will help restore dignity to the oppressed. Mary, a missionary of the Good News, transforms reality to create a new people and a new family. After a conquest that brought suffering, division, and resistance, the Virgin of Guadalupe on Tepeyac Hill became a sign of the meeting of two worlds that had been in dramatic opposition until then. Over seven years, eight million natives were converted after the apparitions, an average of about three thousand people a day, reminiscent of Peter’s preaching.

Pius X declared Our Lady of Guadalupe the Patroness of all Latin America. Pius XI of all America. Pius XII referred to her as the Empress of America, while John XXIII called her the Heavenly Missionary of the New World and the Mother of America. And we, Koinonia, address her as Mary, Star of Evangelization.

CURRICULUM VITAE

He became a deacon and a guide to Pope Liberius. In 366, a significant portion of the clergy and faithful elected him as pope at the age of 61. He was the first to have authority over the whole church, and the term “Apostolic See” was coined then. He resolved doctrinal disputes with the Arians, and the rebellious Pope Ursinus was also a problem. Damasus introduced Latin into the liturgy and commissioned Jerome to prepare a Latin translation of the Scriptures, known as the Vulgate. He renovated the old Roman burial grounds in the catacombs, revived the cult of martyrs, and marked about 60 of their graves with poetic inscriptions. He died after 18 years and two months of pontification.

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PURITY OF LIFE AND THE STRIVE FOR PEACE

He was born in Rome around 305 to the family of Laurentius and Anthony, who held the spiritual office of exceptor and lector at St. Lawrence. He later became a priest. Damas had a sister, Irene, and soon followed his father in altar service. He became an ostiary in the church of St. Lawrence and later rose to the rank of deacon. He strove for a virtuous, ascetic life and higher education, for which he had a marked talent. In 355, as a deacon, he accompanied Pope Liberius into exile to Berea in Thrace. According to some accounts, he received priestly ordination from the pope there, and they soon returned together.

After Liberius’ death (+ 26. 9. 366), a new pope was immediately elected, and Damasus I was legitimately elected by the majority of the clergy and the faithful. However, he was not the only one recognized. At that time, seven priests and three deacons, dissatisfied with Liberius’ direction, gathered in Transnistria, along with a part of the laity, and elected the unworthy deacon Ursinus as bishop by acclamation. Damasus’ friends were angered by the result and rushed to Transnistria, where the first severe skirmish broke out, lasting three days and leaving some dead.

Thus began the pontificate of Damasus in Rome with a sad schism, which Damasus I, consecrated to office by the Bishop of Ostia on Wednesday, October 1st, in the Lateran, certainly did not want, could not be responsible for, and bore very painfully. As a duly elected Pope, however, he was not allowed to yield to Ursinus in the interest of the Church.

The Roman prefect Viventius, fearing further unrest, first expelled Ursinus and his deacons from Rome as the instigators and, a little later, also the seven priests who had constantly incited their people against Damasus. Ursinus’ followers, however, rebelled, forcibly freed the arrested priests, and led them triumphantly to the Marian Basilica of Liberius, where they fortified themselves.

The siege of the basilica, with the outbreak of bloody fighting, took place on October 26, and 137 people reportedly died. The basilica remained in the hands of the schismatics. Ursinus’ followers also settled in the suburbs, where they occupied the church of St. Agnes on the Nomentana road. Fierce battles continued here until the prefect’s decisive intervention, after which the arrested Ursinus was sent to Gaul, but later suffered again in northern Italy, from where he plotted against Damasus and in Milan against Bishop Ambrose. Around 374, Ursinus, with the help of the false testimony of the Jewish-Christian Isaac, even brought Damasus to trial on charges that, according to legend, concerned the almost 70-year-old man committing adultery. Indeed, the Roman prefect threatened to condemn him unless the emperor Gratian intervened. He freed Damasus, exiled Ursinus to Cologne and Isaac to Spain. Damas then presented the matter to the church council so that everyone could be convinced of his innocence.

In Rome, however, his life was made miserable by many different sects, including the Valentinians, Marcionites, Montanists, and Sabellians; the Novatians had a bishop in Rome, and the Donatists had their own community. Apart from the sectarian groups, the Roman prefect Vettius Agorius Praetextatus attempted to revitalize the dwindling pagan religion. Outside Rome, there were also quite a few government-appointed Arian bishops in the Church, whose removal was problematic. The situation was attributed to the previously reigning Julian the Apostate, who, by declaring to the sectarians that there would be no religious freedom in his empire and that everyone could freely profess their faith, hoped that the freedom given to the sects would kill Christianity. At that time, God was calling strong personalities to Christianity, including Ambrose, who was celebrated four days ago and proclaimed, “Where Peter is, there is the Church, and where the Church is, there is life.” The Pope also had some support from Jerome (d. 30 9), who wrote to him from Antioch, where at that time there were three bishops of different schools: Paulinus, Vitalis, and Meletius. He confirmed Damasus’s loyalty, saying that all who are with the See of Peter are with him, as Peter is the rock of Christ’s promise. He wrote: “I do not know Vitalis, I despise Meletius, and I have nothing with Paulinus; whoever does not gather with you scatters, that is, whoever is not of Christ is of the antichrist.” Damasus later entrusted him with revising the Old Latin translation of the Bible and preparing the text under the name Vulgate.

Emperor Theodosius, fed up with Christian abuses, issued an order from Thessalonica on February 27, 380, that all subjects in his empire should profess the faith as defined by the Council of Nicaea, as taught by the Roman bishop Damasus. The following year, a church council was convened in Constantinople, at which this confession of faith was reaffirmed and is still recited in the Holy Mass today as the Nicene-Constantinopolitan Creed.

The Council of Constantinople also approved several laws concerning church discipline, which Pope Damasus did not approve. Among them was the bishop of Constantinople, who sought precedence as the “bishop of New Rome.”

Another significant step of Damasus concerns the synod of 382, ​​which the learned Saint Jerome also attended. It defined Catholic teaching on the Holy Spirit and his gifts and declared which books of the Bible should be recognized as canonical. This is because much religious literature was circulated that had to be labeled as unreliable: forged gospels, false apostolic letters, and religious novels that spread heresies. Gnostics were especially active in this area, and therefore a precise definition and naming of the books of Holy Scripture was needed from the very beginning.

From the council, Pope Damasus kept Jerome as his secretary, in addition to the work he had given him in preparing the Bible, because Jerome, among other things, was fluent in several languages and knew essential figures in the world. Jerome became very popular at first, but then many resented his more direct nature and saw him as a harsh ascetic, protected by Damasus.

This pope had another friend in the letter engraver Dionysius Philokalus, whom he also employed frequently. Damas, as a worshiper of the holy martyrs, discovered and lovingly restored their graves, composed verses on them, which Philokalus engraved on marble slabs. In this way, he contributed to the reliable preservation of more than 50 names. He had the corridors in the catacombs widened and stairs built. If necessary, he also had the Vatican cemetery drained to prevent water from destroying the graves. Christian archaeologists are especially grateful to him for all this.

He built a new church of St. Lawrence and, next to it, established the first rooms for the church archive. Another basilica he built was on the Adreatina road, where his 92-year-old mother and sister Irene were buried, and finally Pope Damasus himself, who died at about 80 years of age on 11 December 384. Although he lived in such storms, he was called the Pope of Peace because he sought peace with God by avoiding sin and striving for holiness. His heart was full of love, with which he sought peace with his neighbors, and he also sought peace within himself by exercising patience and tempering his nature. Jerome called him a virgin teacher in a virgin church.

In 1880, his grave was discovered, and his remains were later transferred to the Basilica of St. Lawrence.

RESOLUTION, PRAYER

The purity of life and the pursuit of peace should also belong in my life. In meditation, I will strive to understand the meaning of purity and peace, and I will make a necessary decision that will serve as my resolution, to which I will pay special attention.

Through the intercession of the holy Pope Damasus, powerful generator of the martyrs and promoter of their glory, teach us, O God, to esteem and follow those who bear effective witness to their faith. We ask this through your Son, Jesus Christ, our Lord, who lives and reigns with you in the unity of the Holy Spirit, world without end.

Jesus’ words ring familiar and close today. We are aware that contemporary men and women suffer from considerable psychological pressure. The world is constantly changing, making it impossible for us to keep up, and we lack the time and inner peace to adapt. Too often, we distance ourselves from the simplicity of the Gospel by burdening ourselves with rules, commitments, planning, and goals. We feel overwhelmed and tired of the constant struggle without meaningful efforts. Recent surveys confirm that the number of people who have nervous breakdowns is still on the rise. What do we lack to feel truly well?

Today, in the light of the Gospel, we can revise our concept of God. How do I live and feel God in my heart? What feelings reveal his presence in my life? Jesus offers us his understanding when we feel tired and want to rest: “Come to me, all you who labor and are heavy laden, and I will provide you rest.” (Matthew 11:28). We may have been striving for perfection when deep down we only wanted to feel loved. In Jesus’ words, we discover the answer to our crisis of meaning. Our ego deceives us when it hinders us from reaching our desired level of excellence.

Sometimes we may not see the light. Saint Julian of Norwich, a 14th-century English mystic, had a vision, heard Jesus’ message, and wrote, “All will be well, all will be well.” Jesus’ suggestion—“Take my yoke upon you and learn from me…” (Matthew 11:29)—presupposes following his kind lifestyle (wishing everyone well) and his humility of heart (a virtue that refers to keeping our feet on the ground, for only God’s grace can make us rise).

Being a disciple requires us to take on the yoke of Jesus, remembering that his yoke is “kind” and his burden “light.” However, I do not know if we are convinced that this is truly the case. Living as a Christian in our current context is not so easy, because we have to choose values ​​that go against the grain. Not being carried away by money, prestige, or power requires significant effort. If we want to achieve it on our own, it can become an impossible task. But with Jesus, all things are possible and reasonable.