predication.net

We have just heard that it was actually about the first council. In church history, this first council is called the Apostolic Council, because those who made the decisions and had the final say were the twelve apostles. We do not know if all of them were there, probably not, but most of them were. In today’s first reading, we heard why this council was convened—disunity had arisen in the church community in Antioch. Must Christians keep the Law of Moses or not? The Law of Moses is a highly complex system—365 commandments and 248 prohibitions. Must Christians keep it? We know the answer, but if we didn’t read on and didn’t know the answer, it might be exciting to see what we would answer if someone asked us that question, and asked us, “Why? Why do you think Christians don’t have to keep it, or why do you think they have to keep it?” They could not agree on this, so they sought an authority to see more clearly and deeply into the matter, and they turned to the twelve apostles in Jerusalem.

We did not read about the proceedings today, but we read a letter, a kind of conclusion of the council, which we would call a “conciliar document.” If we look at the documents and the Second Vatican Council findings, it is a whole book. Here it is a short letter, but it has something familiar—all these texts, the council’s conclusions, whether the Second Vatican Council or this First Apostolic Council, are clear. They are simple guidelines on what to do, encouraging guidelines. There is nothing there to trample people into the ground, but on the contrary, it is an encouragement for everyday life and how to live the faith daily. Why did the council have to convene in the first place? Because people appeared in Antioch whom we would today call fanatics. A fanatic is someone who either has some inner problem and treats it at the expense of others, or wants to stand out and say, “You’re doing it wrong, I’ll show you how. You’re not pious enough.”

It is a radical person – “at any cost, under any circumstances.” “I fast on Wednesdays and Fridays. I recite all the rosaries, and I add some extra prayers, I go to all the possible pilgrimage sites. And you don’t do that? Well, then you’re bad.” No, that’s not how it is, but these people would be willing to say so. These people are eager to claim that faith and religion are about external rules and external observance of those rules. The inner self is completely forgotten. But what is very strange is that these radicals, these fanatics, appear at a time when people are confused, when people don’t know, when there is a decline in awareness, when knowledge of religion is declining. It is the case that first there is a period when this awareness declines, and then some “radical” appears who takes up the fight. We don’t have to go far abroad; even in the famous Hussite hymn “Who Are God’s Warriors,” there is a contradiction. God does not want us to fight for the gospel with swords and clubs, but to live the gospel.

The first Christians were a minority, but a minority that was respected because everyone knew that they meant what they said. In the first reading, those who tell it are Paul and Barnabas. They know that radicalism will not spread the Church, but on the contrary, the Church will lose. Every radical brings division, strife, and perhaps even war. That is not the way. Paul and Barnabas see this and are willing to “put themselves on the line” to preserve the correct moderate position. They are eager to get involved, to exert their strength and say, “No, not this!” They can do this because they have the knowledge and insight to see what is happening and know what they are talking about. If we were to say, “Do we know what this is about? Do we have to keep Moses’ law or not? If we don’t have to, how do we know? Where do we know it from? Jesus talked about it, but where is it? What does he say?” Jesus says, “I have not come to abolish the Law, but to fulfill it,” and then he continues. And that’s it, that’s where Jesus says, “You don’t have to keep it. I don’t want you just to follow external rules. I want you to be convinced in your heart, in your mind, to stand behind it with your life.”

The first Christians were a minority in society, but they were respected, and what was remarkable was that their numbers kept growing. We are a minority in society, not very respected, somewhat tolerated, and worst of all, our numbers are dwindling. Why? Because quite often, and this is a problem for the whole Church in our country, we are “half-hearted.” Various laws want to compare us to a gardening club or a tourist association. Why? Because that’s how they see us. A gardener goes to the garden every day. Then he comes home and does something else. A tourist usually goes on a trip once a week, then comes home and does something else. And that’s how they see it. In the best case, a believer goes to church once a week and then comes back and is someone else.” And Jesus says, “No, that’s not how it works.” I have been a believer all my life, 24 hours a day. “Be committed like Paul and Barnabas, be clear about it.” This is not just a matter for bishops and priests but for all the baptized.

This problem of half-heartedness has an entirely different dimension. Perhaps this dimension will surprise you, but it belongs here; it is part of it. This year, two new priests will be ordained for our diocese. The last time we had so few new priests was in 1984; since then, we have always had more. I don’t know how many priests in our diocese have died since the beginning of this year, but it was more than two. Four candidates are applying to the seminary for the first year, and this is not the first time. And if you ask those who leave during their studies, what will they say? Well, they’ll say, “I saw that something is half-baked here, and I don’t want to be a cop who’s always chasing someone, but I also don’t want to be, I don’t know how else to say it, a clown who’s playing a role, who’s putting on a show. I meant it sincerely and honestly, but I don’t get the same response.” And that hurts the most.

She is currently preparing for her first Holy Communion. The program is designed so that the children always receive two worksheets to fill out at home with their parents’ help, and I know very well that this is often difficult for the parents. The last question was: “What is catechesis?” And now the children were saying: “Well, no one at home knew that.” But the kids found the courage to ask, and that’s right, because all preparation is about seeking answers to questions so that we can defend our faith, so that we can be like Paul and Barnabas, so that we can say, “I believe this, this is right, but this is not.” This is either fanaticism on the one hand, or laxity on the other, and this is not right.“ Let’s not be those who say, ”It doesn’t matter.” It does matter, because it concerns my life, not someone else’s, but let’s have the mindset and courage that Paul and Barnabas had. Let us be committed to our faith, let us be those who are passionate about it. Not half-heartedly, not for an hour or two a week, but for our whole lives, because we are believers for our whole lives. In the Gospel, we heard how serious Jesus is about us. Let us say to him today: “Lord, I am serious about you, too.

When we speak of spiritual life, we mean life with God. Our spiritual life is closely connected with life with other people. St. John the Apostle wrote that God is love, and that if we love one another, God will be among us. John writes: “Everyone who loves is born of God and knows God.” Whoever does not love does not know God because God is love.” The love of God was revealed among us when God sent his only Son into the world so that we might have life through him. If God loved us this much, we should also love one another.
Spiritual life is a matter of love. When we talk about spiritual things, it is always about relationships. God created us out of love and has never stopped loving us. He leads us to learn to love as well. However, when we talk about love, we encounter a problem because people have different opinions, and not everyone thinks the same way. However, what is important to us is how God reveals himself to humanity. This is our criterion. To learn what love is and understand that love is not something, but someone, it is necessary to know the Bible and the teachings of the Church, as well as to have experience of faith. Love is the presence of God in our lives. It is God himself. Spiritual life is love life. Today, there are various spiritual paths and religions, but what is truly Christian is that our relationship with God comes first. That is the core of Christianity. In spiritual life, we are not primarily concerned with perfection. Instead, spiritual perfection consists of being filled with God’s love and having a love for people that comes from the love of God dwelling in you.

Therefore, the first step in spiritual life is experiencing being loved. This is why living in an atmosphere of love is essential, so people can accept one another. Someone who has never lived in an environment where they were loved will find it difficult to accept the teaching of a loving Father because love is accepted through experience. This love provokes us to love. If we want to raise someone who will love others, we must love them first. This is how God works. The goal of spiritual life is complete union with God. We encounter many pitfalls as we grow in our relationship with God on this path. We realize our limitations and the things we cling to.

Furthermore, we see all the things we prioritize over a loving relationship with God, and these things prevent us from uniting with him. We then put one thing after another aside to unite with God. Putting aside everything that prevents us from uniting with God is necessary. Our spiritual life can only be personal. A Christian cannot live in love and, simultaneously, not care about anything. It is about a relationship. Therefore, it is not primarily about rules, norms of behavior, or performance. A healthy way of living in love is the natural foundation of spiritual life. People learn to live with God by living well as human beings and valuing relationships more than things. Family upbringing plays a vital role in this process. St. Thomas Aquinas said that grace presupposes nature. This is why emphasis is placed on being good people so that we will be good Christians. God does not withhold Himself from sinners. Instead, it is a spiritual journey that allows us to evolve from childhood’s self-centeredness to adulthood’s love.

Each of us has undergone significant development. A child is born egocentric. For several years, a child believes that he or she is the center of the universe and that everyone exists only for him or her. Unfortunately, some people never grow out of this stage. Selfishness is a hereditary sin. Because we were separated from God, we are born unable to live in dependence on Him. Each individual develops from selfishness to love. This development occurs through various expressions of love. First, a child experiences maternal love and learns to accept love. The first crisis comes when another person, the mother, also appears, such as when a second child arrives. Parents know that the first conflicts are coming. Jealousy arises. The older sibling may scratch or push the younger one. The child must learn to respect that others also have a right to love. They must realize that they are not alone in the world and must learn to give and receive love. Other types of love appear: The love of a father, siblings, and grandparents.

BIOGRAPHY

He was born in the 12th century in Cologne and was subject to mystical visions from childhood. He was initially supposed to be a watchmaker, but then he joined the Premonstratensian order, where he became a priest. The abbot entrusted him with taking care of the diet of his confrères, during which he proved himself with patience and obedience. He is said to have achieved a mystical marriage in his spiritual life. Ultimately, he was a sacristan, composing hymns and interpretations for the Song of Solomon.

BIOGRAPHY FOR MEDITATION

REWARDED TRUST

He came from a poor family in Cologne. From the age of seven, he went to school and then rushed to church, where he stayed for hours in front of the statue of the Mother of God with the baby Jesus on his lap. He talked intimately with them as if it were not a statue, but actual beings. He told me what was on his mind and that he liked to share. Legend has it that he once handed Santa an apple and reached out and took it. This reminds us that what we can think honestly, a loving God truly accepts and rewards the goodness of the heart.

He called the Virgin Mary his mother and rose. He often remembered Jesus’ poverty on earth and his disgraces and sufferings. Then he was also happy with his poverty and especially with the possible persecution. The world seemed like a sea of temptation to him, and at the age of 12, he decided to enter the Premonstratensian monastery in Steinfeld. Perhaps precisely because St. Norbert entrusted the order to the protection of the Mother of God, and a flame of love burned in Herman’s heart towards her. About that time or later, he trained as a watchmaker.

After accepting the order’s white religious robes, he was sent to the monastery in Frisk for further education. There, he learned exemplary, but he did not like the writings of pagan speakers. They say they smelled like mold. On the other hand, he felt a sweet pleasure at the writings of the church fathers. After his studies, he returned, took religious vows, and received priestly ordination.

His dreams of remaining in contemplative prayers faded when he was charged with caring for his diet. He willingly and humbly secured it and served it at the table. He himself preferred to fast on bread and water, and when P. To Mary, that he could not remain in prayer for long, she calmed him down: when he performs the duties imposed by serving his brothers as if he were serving Christ and God, he makes the sweetest sacrifice.

After some time, he was given the office of Sacristan to care for the temple, sacred vessels, and religious vestments. Thus, his desire to devote more time to contemplation was granted. Sometimes he spent the whole night in front of the altar. Perhaps because he excelled in purity, love,e and respect for the Mother of God, the brothers began to call him Joseph. His humility and modesty resisted taking the name of his fiancé P. Mary, until she is said to have appeared to him with an angel who informed him that the most holy Virgin would be engaged to him, as she had been betrothed to Joseph, and that she wished him to take his name.

Frequent mystical experiences with P. By Mary and especially by the exaggerated ascetic life, Herman Josef became physically weak and then fell seriously ill. Here, he blamed himself for not being able to serve his brothers. And the Virgin Mary led him out of his despondency by begging him for health. One biographer wrote that he was ground like a grain of wheat by two gins, both pleasures and sufferings.

He also belonged to the worshipers of holy friends in heaven. In honor of St. Vorsila and her companions composed a hymn, including a tune to it according to the singing of the virgins during a mystical experience. At that time, their remains were found at the same time, and Herman Josef begged the skull of St. Gertrude.

Among his outstanding virtues was touching humility. He positioned himself as the smallest and most unworthy, contented with an older patched religious robe, and was perfectly obedient to his superiors. He also managed the clocks in the monastery and exuded a special charm. Later in life, he wrote an exposition of the Old Testament Song of Solomon. Because P. encouraged him to do so, Maria’s work had the best qualities. While working on his writing, he experienced pleasure and moved away from everything earthly.

In recent years, he has been preparing for the death he predicted, as well as the grave. He lived in Haven near Zulpich, a monastery where Cistercian nuns called him to perform Easter ceremonies. When they welcomed him there, he pointed his staff to the place where they would bury him. After some time, his body was transferred to Steinfeld with great fame. Miracles were happening on his grave. Two dates of indistinguishable credibility have been preserved about the year of his death. He was canonized in 1960.

RESOLUTION, PRAYER

I will think about Joseph’s virtues and pray the rosary for the modesty and purity of my heart.

God, You called St. Herman Joseph to follow Your Son in his poverty and humility; help us too, so that faithful to Your call, we may follow Christ’s path. We ask this through Your Son Jesus Christ, our Lord, for he lives and reigns with You in the unity of the Holy Spirit throughout the ages.

The Church of Antioch sent Paul and Barnabas to convert the Gentiles in Cyprus and Southeast Asia Minor. These two heralds could then certainly testify how the Holy Spirit works (many times even extremely) and how he guides them. That their activity and service are necessary both internally and externally ( both evangelistically and pastorally). Thus, both to spread the good news among the Gentiles and in the pastoral and organizational care of already established municipalities ( establishment of elders ).

When they worked in Iconium, in the cities of Lystra and Derbe, they could also see the lively reaction of the Gentiles, and they experienced persecution by the Jews. They stoned Paul and left him lying to die. However, Paul recovered and continued with Barnabas on his next journey.

Paul and Barnabas also make their first personal mission experience, with what they are sent to by both Christ and the church. They could try to reflect on what the mission entails, what people’s reactions are, whether they assumed these reactions, what people believe, how willingly the gospel is accepted or rejected, how to prepare for the next time, and what to improve. This analysis we would like to do today can be good and beneficial, but it is unimportant. Seeing, learning, and strengthening what made both apostles stand out is essential. We see them without a single sign of fear and disgust, because “they were filled with joy and the Holy Spirit” (Acts 13,52).

Then, we also hear the apostle Paul’s urgent exhortation to the need for living faith and constant patience in his words: “We are to enter the kingdom of God through many tribulations.” And Paul knew what he was talking about. He had experienced firsthand the enmity and non-acceptance of Christ’s glad tidings of salvation. However, he continues his journey and preaches further. Surely he could testify to the truth of Christ’s statement: “If they persecuted me, they will persecute you too; if they kept my word, they will also keep yours.” (Jn 15,20). All of us who live in a neo-pagan environment (secularized) and move daily in a society without faith in Christ are undoubtedly also affected by these challenges.

So to have the courage of faith and patience as participants in Easter and Pentecost and to prove something to suffer for faith and witness to faith and morals, often to suffer a lot. When the CCC states in Article 2847 that the Holy Spirit leads us to distinguish between the test of the growth of the inner man, to demonstrate certitude in virtue and between temptation, which leads to sin and death, the verse where Paul encourages the disciples “to be steadfast in their faith” states in connection with the test for growth, because we are to enter the kingdom of God through many tribulations”.

And finally, I will quote from the Message of Pope Benedict XVI. for the Lenten period 2013, where the Holy Father points out that evangelization in words and certainly in example( is the fruit of merciful love. That was the case with the apostle Paul; it should also be here. “It is important to remember that the highest work of love is evangelization, i.e., ‘service of the Word”. There is no activity more beneficial to one’s neighbor, that is, more loving, than breaking the bread of God’s word, allowing one’s neighbor to participate in the glad tidings of the gospel and bringing him to a relationship with God. Evangelism represents the highest and most complete exaltation of the human person… Everything starts with Love and goes to Love. We became acquainted with God’s free love through preaching the Gospel. If we accept it with faith, we will come into the first necessary contact with the divine, allowing us to “fall in love with Love” so that we can dwell in this Love, grow in it, and happily announce it to others.

You know some definitions that say prayer is a conversation with God, and prayer is lifting your mind to God. Romano Qaurdini says that prayer is a response to God’s holiness. All these definitions touch on prayer in some way, but they’re too brief. Let us listen to what John Chrysostom said about prayer. Prayer is our mediator with God; it gives courage to the heart and calms the soul. But when we speak of prayer, let us not think it is just words. Prayer is a longing for God. It is an inexpressible love that does not come from people but originates in divine grace.

The Apostle says. We do not know what we should pray for, but the Spirit intercedes for us with groanings too deep for words. Prayer is heavenly food that nourishes the soul. Anyone who has tasted it will always long for the Lord. It is as if a fierce fire seizes his heart. Prayer is a gift from God. It is grace. The Holy Spirit comes into the heart of a person who has opened himself to God and gives him a desire for God. He often allows a person to experience God’s closeness, and then comes the joy of God and peace in the heart. This, too, is prayer. And man responds to this in some way. And this is an essential moment in Christian prayer. Prayer as a response. Romano Quardini said that prayer is a response to God’s holiness. God’s holiness is God’s greatness and God’s closeness. God’s love for creation pours out upon the whole world. The response to God’s holiness is a response to God’s love. Therefore, our prayer is a response to everything God constantly does for us, to what He means to us. God penetrates our soul with his word and opens a well of prayer in our heart. And man is flooded with gratitude, or a sense of responsibility, or a sense of sinfulness.

All this is already the beginning of prayer, even before man puts it into words. Prayer is, therefore, a response. It is not empty talk. It is not words repeated over and over again. Prayer is always an expression of a personal relationship. This is what every Christian prayer is about. It is an expression of personal love. God as a person enters our lives, and we respond to him personally. Although prayer is a gift from God, on the one hand, on the other hand, it is a human response and often also the result of effort, because we do not always feel like praying. If we are honest with ourselves, we must admit that there are more moments when we do not want to pray than when we do. Prayer is a particular human activity, but above all, it expresses a relationship. Prayer is a specific human act, but above all, it expresses a relationship. We cannot do something without a relationship with someone. It is not, therefore, reading something, doing something, but it is an expression of our love. A person prays with their heart. Every prayer should be their prayer. It doesn’t matter if I pray the psalms, the Our Father, or in my own words; it must always be a personal prayer. Prayer requires a certain constancy, devotion, faithfulness, and humility.

Everything that belongs to a human relationship is connected with this. Human relationships are not built on moods, but on faithfulness. When two people get married, they are not together just because they enjoy each other’s company, but because they have made a decision. If I know that God bends down to me and intervenes in my life, I pray when I feel like it and when I have to pray. Because prayer is not just a matter of experience, but of faithfulness. Through prayer, I get to know what God is like and experience it. If I do not know God as He is, I do not know His true face, which will always mark my prayer. If I think God is distant and strict, I will never find joy in prayer. So knowledge leads me to true prayer. What I experience in prayer leads me to knowledge of God. I experience for myself that God is peace, that God is joy, that God is love, that God is close, and then I discover these truths in Scripture, which support my spiritual life. Prayer is not just a matter of feelings and experiences. Spiritual life is like life in general. From exuberant youth, enthusiasm, and many experiences, God gradually leads a person to a deeper experience, and often God takes away those moments of spiritual joy and happiness in prayer, leaving only dry devotion and faith. The greatness of prayer lies in devotion. It is not important whether we feel bliss when we pray. If God gives this to someone, let them be thankful for it. Great in prayer is the one who does not abandon God even when he does not feel God or especially experience Him. Another element of Christian prayer relates to this: inner truthfulness. As with all of Christianity, purity of intention and action is essential. Nothing is worse than when a person begins to deceive themselves and then begins to deceive others or God. God, who sees into man’s heart, can never be deceived. This is what the prophet Isaiah says. These people honor me with their lips, but their hearts are far from me. St. Teresa said, “Prayer is not a matter of many words, but of much love.” And we must always admit truthfully how we feel. When we don’t feel like praying, let’s say, “Lord, I don’t feel like praying.” And if I pray anyway, I have done a great thing. If my thoughts are distant during prayer, if I am distracted, thinking only of myself and constantly returning to my worries, I must admit it. I entrust it to God and ask him to accept me as I am, with all my fears, and not to pretend that nothing is happening. Likewise, when I lack love in my heart, I must be able to acknowledge and admit it. There is nothing worse than illusion. That is why it is so vital that every prayer we say is true in our hearts.I don’t mean I don’t praise God when my heart isn’t overflowing. My praise does not depend on feelings and experiences. It is necessary to stand before God as I am. Then God can lead me to transformation. Often, from the point of view of spiritual progress, it is more critical for us to chase away fatigue and fight distraction, like experiencing bliss, because at that moment, a person only receives, but gives nothing. We must begin prayer anew every day. Every relationship requires investment. Prayer is an expression of faith. This does not mean that God always hears us or grants our requests. When Jesus spoke about prayer, he emphasized that we must pray constantly and not lose heart. There is a story about a judge who did not want to help a widow in her legal dispute. However, the widow persistently asked the judge to help her, and she succeeded. And will God not hear the pleas of those who call to him day and night? God hears every prayer, but he does not answer it immediately to allow our devotion to grow. Prayer is closely related to our attitude of faith. A person who prays with love cannot do more. If we find time for prayer, our whole life can be transformed into prayer. All our activities can become worship. A person who does not pray does not live. As long as a person does not pray, he is not a person as God intended him to be, because man was created in the image of God. The form of prayer is not so important; what is essential is that we put our hearts into our prayers. Let prayer transform us into the image of God.

Jesus Christ is the foundation of our lives. He is the beginning and the end. Everything happens through him. God sent his Son as the ultimate expression of his love. Jesus Christ is our way. He is God’s way to man. Conversely, Jesus is man’s way to God. Through Jesus, God comes to us, and through Jesus, we go to God. The Incarnation is the most crucial event in history. God united himself with human nature. Because of this, we can live with God. Through Jesus, we come to know the Father. As Jesus said, “Whoever sees me sees the Father.

” The Gospels reveal how Jesus revealed himself and what he did. St. Paul writes, “If God gave us his Son, he gave us everything else.” When we love one another, it is an expression of our affection. When God loves, he doesn’t just give something; he gives himself in Jesus Christ. This is why knowing Christ is so important. Through Christ, we receive salvation. By taking on our human nature and dying for us, he became the cause of our salvation. He saved us, and we will be saved when we unite our lives with his. Spiritual life means our relationship with Christ grows and deepens until it reaches the stage described by St. Paul: “I no longer live, but Christ lives in me.” What does this mean? It means that Christ begins to fully manifest himself in a person. This is actually the pinnacle of Christian striving: giving space to Christ in our lives. Jesus Christ is at the beginning of our conversion. Because of him, we renounce sin. As St. Paul said, “What I once considered a gain, I have written down as a loss for Christ. For his sake, I have renounced everything.” Our conversion is not genuine unless it includes a relationship with Christ. However, Christ is also the cause of our rebirth. Our new life is possible only in Christ. No one can save himself. Even if he were perfect and did everything, it would not lead to salvation if he did not do it with Christ.”No one can rid themselves of sin on their own. No one can defeat death. Only Jesus defeated death. Spiritual life begins with baptism. That is when we became connected to Christ. But we must strive to live with Christ. This means letting die within ourselves whatever is contrary to union with Christ. One more thing is essential to our life with Christ. And that is our life in the Church. We all form the mysterious body of Christ, the Church. The Church is Jesus’ work from the very beginning. Our life with God takes place in the Church. Jesus’ spirit is at work in the Church—the Holy Spirit. When we are not connected to the Church, we are not connected to Jesus. Many people in the world are not interested in spiritual life. They live only for this world. St. Paul wrote about this. Their belly is their god, shame is their glory, and destruction is their end.

 … Since Paul was invited to speak in the synagogue in Antioch [v Pizídii] to clarify this new teaching, that is, to explain and proclaim Jesus, Paul begins with the history of the salvation of the ( Acts 13, 13-21). Paul got up and started like this: «God of this people of Israel chose our fathers and exalted this people when they lived abroad, in the land of Egypt» (v. 17) … and narrated the entire history of salvation. Štefan did the same before the torture of the ( Acts 7, 1-54), and Paul does so again. The author of the Letter to the Hebrews also does, when he tells the history of Abraham and „all our fathers“ ( Heb. 11 1-39). We sang the same thing today: « I want to praise the Lord’s mercy forever; throughout all generations to proclaim your faithfulness with their mouths» (Ž 89,2). We sang about David’s story: « I found my servant David» (v. 21). Matúš ( do the same. Mt 1, 1-14) and Luke (. Lk 3, 23-38): when they start talking about Jesus, they give his family tree is O in the background behind Jesus? There is a certain history.

History of grace, history of election, history of promise. The Lord chose Abraham and walked with his people. At the beginning of the mass, in the entrance chant, we read: „God, when you walked at the head of your people, you made your way and lived with them…“. There is the story of God with his people. Therefore, when Paul is asked to explain the reasons for believing in Jesus Christ, he does not begin from himself; he starts from history. Christianity is a particular doctrine, yes, but not only that. It is not only those contents that we believe: it is history that carries this teaching, which is God’s promise, God’s covenant, a matter of God’s election. Christianity is not just some kind of ethics. Yes, it is true; it has moral principles, but we are not Christians purely because of an ethical vision. It’s about something more. Christianity is not a certain elite of people chosen for the truth. This elitist understanding then continues to stick in the Church. For example: I am from that institution, I belong to this movement that is better than yours, than this, than that. That is an elitist understanding. No, Christianity is not this: Christianity belongs to a certain people, to a people chosen by God selflessly.

Because we do not have this sense of belonging to the people, we will be „ideological Christians“, with a small doctrine confirming the truth, with ethics, with morality – that’s good – or with the elite. We feel part of the God-chosen group – Christians – and others will go to hell, or if they save themselves, it’s out of God’s mercy, well, they’re the eliminated ones… And so on. If we do not have awareness of belonging to the people, we are not true Christians.

That is why Paul explains Jesus from the beginning, starting from his belonging to the people. And how often do we fall into this partiality, whether dogmatic, moral, or elitist? Elitist understanding harms us so much, and we lose that sense of belonging to the holy faithful people of God, who were chosen by God in Abraham and promised him a great promise, Jesus, and made him walk with hope, and made a covenant with him. People’s awareness.

NI am constantly captured by that passage Deuteronomy, I think it is the 26th chapter where it says: „ Once a year when you go to present a sacrifice to the Lord, the first fruits, and when your son asks you: But father, why are you doing this?, you should not say to him: „For God commanded it“, but: „ We were one nation, we were like this and the Lord set us free…“ ( Dt 26, 1-11). To recount history, as Paul did here. Transmitting the story of our salvation. The Lord advises in the same place in Deuteronomy: „ When you enter a land that you have not conquered, that I have conquered, and when you eat fruits, which you did not plant, and you will live in houses that you did not build, when presenting the sacrifice you will say“ – this is the famous Deuteronomic creed – „My father was a wandering Ara mean, then he descended into Egypt in small numbers… he stayed there for four hundred years, then the Lord freed him, took care of him…“ He tells history by singing, remembering a nation, and stating it is a nation.

In this history of God’s people, until the coming of Jesus Christ, there were saints, sinners, and many ordinary people, good, with virtues and with sins, but all of them. The famous “west” who followed Jesus had a nose that belonged to a certain people. Whoever claims to be a Christian but does not have this sense of smell is not a faithful Christian; he is somewhat distinctive and somewhat feels justified without the people. Belonging to the people, having the memory of God’s people. And this is what Paul, Stephen, and Paul teach again, apostles… And the author’s advice in the Letter to the Hebrews is: „Remember your ancestors“ ( Hebrews 11:2), that is, to those who preceded us on this path of salvation.

If someone asked me, „ What do you think is the deviation of Christians – today and at any time – the deviation that is most dangerous for Christians?“I would say without hesitation that it is a lack of memory of belonging to the people. When this is missing, dogmatisms, moralisms, ethicists, and elite movements come. People are missing. A people who are always sinners, we are all them, but who are not fundamentally wrong, who have a nose for being the chosen people who follow the promise and who made the covenant, which he may not fulfill, but he knows about it.

Let us learn from the Lord this awareness of the people, which the Virgin Mary sang so beautifully in her Magnificat ( Lk 1, 46-56), which Zacharias sang so beautifully in his Benedictus ( Lk 1, 64-79) – we pray those hymns every day, morning and evening. People’s awareness: we are the holy faithful people of God who, as the First and then the Second Vatican Council says, have a sense of faith in their whole being and are infallible in how they believe.