predication.net

There is a connection between believers and Christ. We call him LOVE. This is what the Lord Jesus wants: “As the Father loves me, so I love you. Remain in my love ”(Jn 15: 9).

Jesus also wants love from us. And not the ordinary one, which is quickly forgotten, or one that has nothing to do with love, only address.
Jesus says exactly what he means by love: “If you keep my commandments, you will remain in my love, just as I keep my Father’s commandments and remain in his love” (Jn 15:10). Jesus brought about a wonderful change in the content of the word love. He united the doctrine of love for God with love for himself and others, so we know from his mouth: “You will love the Lord your God with all your heart, with all your soul, and with all your mind! You will love your neighbor as yourself!” (Mt 22: 37-39).
And he not only said it but also fulfilled it with the deed. His care for the sick, the disabled, the forsaken, but also for sinners, his parables; they say of the prodigal son, the lost drachma, the sheep, and the talents that the first of all virtues is – love.
That is why Paul the Apostle also writes to the Corinthians: “If I spoke in human or angelic tongues, and had no love … I would be nothing …” (1 Cor 13: 1-2).
Jesus’ teaching says that love leads us to perfection. This commandment of love is given to us by Jesus for our enrichment because he wants our joy to be complete. So that we may prepare for eternity on earth. Our life here on earth is already talking about our eternity.

Pascal wrote that people never love people, but only the qualities of people. And we know that properties change quickly and are lost. A cheerful look changes, a nice act, a nice smile disappears from the face … It can all end very quickly and then the death of our love can come. One word is enough, insult, pride, and love are born out of love – that is, human love.

Jesus thinks of another love. God does not establish and does not like our qualities, he does not mind our shortcomings, but God loves us as persons. He loves us as we are. He loves us for ourselves. This is the love that Christ loved us. He – the perfect could not have liked our imperfections. He loved us because we are human. God’s love is different. Paul portrays it with the words:

“Love is patient; love is benevolent; he does not envy, does not turn off, does not appear, is not shameless, is not selfish, does not become angry, does not think of evil, does not enjoy iniquity, but rejoices in the truth. He endures everything, believes everything, hopes everything, endures everything. Love never fails “(1 Cor 13: 4-8).

And we should imitate such love in our lives. Therefore, in these words is the deepest meaning of Jesus’ words: “That ye love one another, as I have loved you” (Jn 15:12).

Everyone should know themselves. We know our misery; we know our imperfections, sins, betrayals, and coldness in performing our duties to God. We realize that it cannot stay with us like this. Jesus awaits our answer without delay, clear and convincing. Let’s answer him: Lord, I want to go through a swamp of human weaknesses, imperfections, I want to wade from the shadow of death to the other shore, where it shines.
There I want to find what is not dying, there I want to find you, Lord, my God, living and true, your incomprehensible love. We know that some saints longed for people to love God. When they would not listen to their words and advice, they preached to the birds, to the fish. It was not only St. Francis of Assisi but also St. Anton von Padua and others. The life of St. Francis also tells the story of how he told his love for God to a wolf whose people hated him because he was dangerous. And he called the wolf his brother.

Love. This is what the world lacks and what can make the world happy. God is love. Let’s believe this, Love! If you ever have the taste and time, listen to the morning birdsong. Surely you will also think of love for God.

We know that the interruption of the power line will not turn on our light bulbs, lamps or spin our motors. We know that a broken water pipe will not quench thirst. We know that what is interrupted does not serve its purpose and that sooner or later, we will know the real consequences of the interruption. It is similar in the spiritual life. Breaking contact with God, the Church means that we will stop praying, attending services, approaching the sacraments. Sooner or later, we will also find that a lot has changed, and for us believers in that case, only for the worse. Let’s try to think about this topic today.

The Gospel tells us of the beautiful analogy that the Lord Jesus told his listeners shortly before his Passion. The Lord Jesus wanted to remind everyone, including us, of what is most precious in the life of a Christian. It is a complete and perfect connection of man with God. He could not portray this truth better than by the analogy known to all listeners. The Israelites had many vineyards. As the Lord Jesus looked at the vines, he said, “I am the vine, you are the branches. He that abide in me, and I in him, the same bringeth forth much fruit; for without Me, you can do nothing ”(Jn 15: 5).

The Lord Jesus is compared to the vine circle and us to the branch. His speech is multifaceted. He tells us that just as a twig lives only when connected with except, one can live a full life only when it is perfectly connected with God. What does this mean? Above all, the connection cannot be only half-hearted. The broken twig still draws the necessary nutrition from the tribe, but only partially. We can say that she is still alive, but she is not bloodied. Sooner or later, it is in danger of being cut off from the crust and burned. This will cause difficulty for himself, but also him. Similarly, we can talk about a completely torn twig and would like to live an independent life. Her fate is already sealed. Withers dries. It dries because it is deprived of life-giving juice, which can only be drawn from the motherland.
It is most beautiful when the twig is intact and is connected to the except. Because only he can give her what she needs to live and to bring the harvest, it is essential to the Lord Jesus to be living, flowering branches on the bush that He Himself is. It’s about a complete connection. We can also say that we should be as connected to Christ as possible.

The Lord Jesus says, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be fulfilled. My Father is glorified because you bear much fruit and become my disciples “(Jn 15: 7).

These words of Jesus are unambiguous. So Jesus longs for our full union with him. With such unification, the words of St. Paul the Apostle: “I no longer live, but Christ lives in me” (Gal 2:20). It is all the more serious that Jesus himself asks us to do so. And let us realize that when Jesus asks, we should not oppose. His will is the words that were very dear to the Lord Jesus, so let us persevere in full union with him.

What fruit can we expect from this unification? Above all, great immunity against our inner evil tendencies. He who lives with Jesus will not be harmed by the devil, nor by sin, nor by the world with all its temptations. Such a person feels strong because Jesus is in him, and he is in him. We can also say that Jesus thinks for him, makes, and decides. He who leans on Christ leans on an irrefutable rock. It, therefore, pays to be united with Christ. Another consequence of this unification is the strengthening of our faith. A person who is united is more aware of his faith than anyone else. Such can be said with St. Paul: “I know whom I have believed …” (2 Tim 1:12). Such a man shows his faith in works. We can say that he lives his faith every day. In his life, there is no difference between what he says and what he does. Unification makes his life a life similar to the Lord Jesus’.
Another consequence of our union with Christ is the multiplication of our love. Thanks to this unification, love grows; it becomes as powerful as death. Such love, therefore, becomes enriching for us and helps us gain a lot of credit. Thanks to her, we then live the full life of God’s children. Enriched by such love, we do not count whether such unification will pay off for us or not because we believe in Christ that he is the only one who will help us develop our Christian life. Such a life to which the Lord Jesus himself invites us and in which he himself sees the true meaning of life.

We live in a great hustle and bustle. We often say: I don’t have time. That is why it happens that we do not notice something beneficial for our lives, because it will pass through our hands without a more serious moment of stopping. This gospel, too, speaks of a serious and necessary thing for each of us. Jesus so desperately wants us to be inseparable together.

Philosophically, God is defined as the fullness of activity (Actus Purus). In the Gospel, Christ speaks of the Father as well about themselves as those who are still working (cf. Jn 5:17). One of the wilderness fathers answered the question of what a monk is: “Work because it’s still working.” We do not doubt that work can be called life in Christ on earth. «When I count all the work, the steps for what Jesus executed me … »St. Basil and St. Johannes Chrysostomus, however, they go further into the past of the world and call it to work itself creation of the world. God only said a word, that word. However, it is an eternal activity; it has become land, sea, plants, animals, people. God’s idea makes the whole world; it’s a living job. We ourselves are the work of the Creator, that is, the activity. The duty to work belongs to our personality; we are what God has done to us and what we ourselves are we will do. To live is to work with a working God. As preachers say, we are becoming a link in a chain that is slowly drawing the world to God and a lost paradise. Hard work has become a sin. We are working in the sweat of his face (Gen 3:19). But not the penalty for sin is the work itself, as St. Johannes Chrysostomus, but effort, pain, aversion to work. A Christian who is freed from sin and its consequences also free work from her curse to become free, joyful again by constructing one’s own perfection, by the expression of love for God and to a neighbor.

In the spiritual books, the properties are calculated, which are to be manifested in the work of the Christian. Must be according to God’s will. Otherwise, however, it would have no place in the great “liturgy of the world,” where everything is moving exactly according to plan, the one who rules the universe (Theodore of Cyrus). It follows that every job in its place is the most important. We can’t deal with anything better at that moment. The principle that sanctified the simple and simple life of St. John Berchmans was: “Do what you have to do!” They asked him what he would do if he knew he would die right after a lunch break in company with others. In his spirit, the principles gave a nice answer: “I would go to have fun with others!” Duty in its place is the best deed of piety, and therefore a good preparation for death. It is advisable to do everything as if it were the last act in life, to do it consciously, joyfully, persistently, and with a kind of ease and carelessness of tomorrow and another result. After all, the world is ruled by God. Even apparent failures are precious stones in the mosaic image of the universe if we work with it.

Modern authors rightly point out that work is an expression of love for people. We can’t give alms all the time. After all, gifts are not a lasting solution to the world’s misery; they are rather momentary relief. But what an act of love he will do to a mechanic who repairs a car so that nothing happens to the road! What a gift is a timely application to the office! What the act of love is a machine that will not go wrong because it is well done! Often a little attention is enough to avoid it harming others. It is said that in ancient times they generally hated work. Therefore, slaves had to serve them. This is not entirely correct.

Great philosophers like Aristotle, Plotinus, and others know that destruction destroys and that the only path to perfection is in action. Man transforms work. But just from the right one, principles have drawn a different conclusion than we are used to today. If we are to grow spirits, we must devote ourselves exclusively to spiritual work, as they say. The bodily work of the spirit grows, attaches to matter. A free man is therefore engaged in the “free arts” while “service work.”
It leaves slaves to higher perfection; anyway, they can’t lift it. The Jews had a much more positive attitude towards the work of their hands. Christians were then not ashamed of the beginning to be disciples of the “worker,” that they are the disciples of fishermen, that the apostle of the nations was able to make a living by making statutes so that he would not be burdened by those to whom he proclaimed the word of God. When the so-called euchiti, who only wanted to pray, rebelled against them and established the principle: “Pray and work!” They meant physical work because spiritual activity was a prayer for them.

St Johannes  Chrysostomus is also against having Christian gentlemen serve: «God created your hands and gave them to you, slaves people did! »Nevertheless, even Christians had to think seriously about the fundamental objection of ancient philosophers. Physical labor is really tiring, taking time, absorbing the spirit, and tying it to material interests. From this «curse,» however, it is not liberated by a noble phrase or the hope of imaginary progress in the welfare and happiness of humanity. Material work leads to a material goal. If she is to become spiritual, she needs to have a spiritual goal to manifest in the spiritual world. The authors deal with this problem by speaking of good intentions, transforming material activity into spiritual value.

Synergetic – God’s and human activity
The Son of God descended from heaven; the Fathers say, just because
so that we may ascend to heaven. According to the old definition of the goal, prayer, religion itself is the ascent (Greek anabasis) of the soul to God. Ascent means effort and work. And what if it’s a job in vain? Although closer to the light, who performs on the top is almost as far from the sun as the one who remained below. It is no wonder that Christian doctors have shown a fundamental distrust of human endeavor. We will not save me by deed, but only by faith. Faith is then a gift, not merit. It is a well-known sentence that became a slogan at the time of the Reformation. No, we men ascend to heaven, but God came down to us to save us.

In ascetic theology, they pose the same problem in form questions: What is the function, the importance of human forces there, where is it about God’s life in us, about gaining grace? If the human effort calls me “asceticism” and the connection with God “mythical,” then the authors ask: What is the measure between them? We know very well that monasticism became the main revival movement in both the Eastern and Western Churches. Catholic, even non-Catholic church historians, are united when they consider as one of the main pillars of religious life a firm belief that there is unity between asceticism and mysticism. Progress in the spiritual life corresponds to the dream of a person who works with grace. The Greek term for God’s grace and human cooperation is often referred to as synergetic, the joint action of human forces and the Holy Spirit. “But then grace is no longer grace, voluntary and the gift of God! ” objected to the opponents. He responds to the objection with a simple and nice comparison in the 4th-century Pseudo-Makarios. Human effort is like work farmers. Everyone knows that it is not enough to plow and sow.
The harvest depends on the sun, rain, weather. It happens that they come year} ‘, when little is gained with great effort, or vice versa. And yet it is normal: the better the field is cultivated, the better the yield. The same is true «Normal law of grace.» Here, too, it is true: “Man, do it, and God will help you! ” But grace is a free, voluntary gift from God. God gives life, activity, and animates the whole man, his heart, mind, and strength (cf. Mt 22:37). God’s love must meet human love here.

A boy once told me: It was Christmas. But it was not a holiday of peace. My father drank more than usual. When he returned home, it wasn’t good. Everything stood in his way. In the evening, we all cried, siblings and mom. And my father slept on the couch. Was this to be the feast of peace?

Another story: If a colleague is out of the office, we are like paradise. We are looking forward to when she is sick or on vacation because there is still fire on the roof when she is with us. Unrest. He always finds the cause and the sacrificial lamb.

On the other hand, we like to remember places, people, where we had an amazing experience, from which we took away a great treasure – peace.

Jesus apostles, but he also wants us to have as many such experiences as possible, where peace reigns and triumphs. Jesus wishes us peace: “I leave you peace, I give you my peace. But I do not give you as the world gives “(Jn 14:27).

It is customary for people to say goodbye in the East when they say goodbye: Shalom, lechem! Peace be with you! Or: Let peace accompany you! When Jesus says goodbye to his disciples, he wishes them peace at the end of his first part of the intercession. However, this peace is not something superficial, insignificant, something deceptive, which we often experience in our lives, but Jesus is talking here about peace that comes from above – from God. Jesus is filled with him and therefore wants to give it to his apostles. There is a wonderful peace of love between Jesus and the Father. This peace can bring mental balance and confidence to the apostles.

Jesus commissioned the apostles to spread his teaching. Therefore, the apostles should also bring the peace of Jesus into the world. They have to teach the world of peace. Therefore, in his words, Jesus explains to them that this peace is from the heavenly Father, who created this world.

Scientists from all areas of the macro or microcosm say that there is an amazing movement around us. However, they also say that this movement is different from the one we experience in our lives. They say that although it is an amazing movement, from it to feel peace directly. Everything is in place. Everything has its mission, position, function. We say that God the Father created this world so wonderful and perfect, before which world-renowned scientists take off their hats when they talk about the Lawgiver of this wonderful nature.

We cannot talk about such peace in our lives. Constant tension, rush, rush. Yes, it’s a movement. But this movement, this haste, cannot satisfy a man. One does not find peace, enrichment, on the contrary. Not only has the word peace ceased to be pronounced, but the world is already losing the true content of this word. The word peace must first find its original content before we can move on.

We, believers, say that the peace of Christ is the gift of God. Therefore, man can prepare for his acceptance through love and obedience to God. He who denies the peace of Christ cannot speak of true peace. Christ teaches us about peace, which is based on love. St. John the Apostle wrote: God is love, which means that where there is no love, there can be no peace.

We will talk in vain about disarmament, about helping others when there is no real and true love inside us. It is necessary and desirable to make sure that peace reigns in the world. However, we must realize that we must first and foremost strive for peace in our own hearts, in our families and where we live. Without this sequence, we will never be able to say about real peace, that it exists, or that we strive for it.

Even today, the words are true: As I am, so is my family. As my family is, so is the town or village where I live. As the village is, so is the state. As the states are, so is the world.
Peace will never endure with pretense, egoism, the effort to subjugate a brother violently. Peace means giving. To be able to forget, to forgive, to forgive, to be able to see God in one’s neighbor. So what does this mean for us in practice? Did the father see God in his children and wife? Not. Therefore, he fell asleep on the bench, and his loved ones could not say that Christmas was a holiday of peace for them. Can a colleague say about his co-worker that she is a Christian when she still finds a cause and reason to spread unrest in the workplace?
Let people say more about us tomorrow than today that they feel good near us. With our approach to life, let us not only show peace on our faces but, above all, let us have it in our hearts.

1. It is difficult for a person who has an unregulated love for money, relatives, acquaintances, the homeland, your association, and anything at all. After that, he can also refer to just laws to achieve them as an advantage for oneself and oneself, to the detriment of others. Protection and partisanship are then no longer considered injustice, but love and care for one’s own. St. Basil asks why there is so little justice in the world. It appears to him that this is partly because few people are prudent and reasonable enough to judge things correctly. But even that has its cause not so much in mental weakness as before in that “the soul is captive to human considerations and affection, and thus common sense is obscured.”

2. The bad habit of committing with the peaceful conscience of the little ones’ injustice slowly obscures our sense of pure virtue. It can hardly be considered a sin when a boy climbs the fence to be free on the sports field. No one says he went on the train further than he had a ticket, that he did not state a side income in the tax return. The powder is not dirt, but clothes often dusty to become dirty. And in dirty clothes, we are no longer afraid to go to mud.

. There4. Parents, teachers, and all educators should realize that they have a very subtle sense of justice, babies. Seemingly insignificant iniquities tend to be for the life experience and need a crisis, loss of ideals, excitement for good. Children are sensitive to the fact that the teacher has his “darlings” and “rascals” that the mother always agrees that the father laughs at the boyish whimsy once and other times they get upset and cod the same behavior. Evil after him, children will be brought to life by believing that adults are always right, that older siblings must always give up because they are stronger and that they may never apologize, even though they may have been wrong.

5. Regularly unjust, if we are not saints, be to the poor, the neglected, the unintelligent. It is quite natural that we feel resistance to the dirty
dress, tactless and rude behavior. We don’t like when someone asks us for something. It’s a shame to waste time listening to uninteresting and dull speech. We will not discuss with someone who cannot understand what we want to tell him. And yet, most people are like that and are certainly before God better than us. Who cannot control these antipathies? How can it be fair?

6. Close coexistence in the family, school boarding house, in the military, in the workshop, seminar, religious society, etc., requires a finer sense of equality of rights for all members. The more obvious the differences are, the closer the coexistence, much like the unequal length of the three arms disturbs when they are side by side. There is a kind of social friendship; individuals do not want exceptions for themselves; they do not want to have a privileged position with the superiors. If they receive a gift, they know how to divide it, to reach everyone, not just some. A road person does not like to use for himself a permit that was different unreasonably withheld. This whole behavior suggests trying to make a few differences as possible.

7. Education for social justice is a requirement today. Because people are more in touch, closer together, you change, differences must necessarily be made. Social justice cannot be addressed by sentimental challenges or by superficial or demagogic passwords from newspapers and camps. It requires honest and prudent study, lively interest, and a sense of other people, though distant and unknown. Most of the discrepancies come from violations of neighbor’s law. Justice and peace are kissed (Ps 84, 11). St. Augustine interprets these words of the psalm: «do justice, and you will have peace … These two virtues also like each other very much, they kiss … They are two girlfriends. You might want one, but not the other. Do you want to have peace? All people answer unanimously: I want to I love him, I long for him. So love justice because she is a friend of peace. » Pius XII. became the pope at the beginning of the great world war. He was well aware of how little would help in these circumstances, shallow encouragement to reconcile no. So he put the familiar Latin motto in the sign: «Opus iustitiae pax. – Peace is a work of justice. “

The word righteousness often appears in the Old Testament; the righteous are praised. One of the Christian perfection’s basic stones is justice even among the eight blessings: Blessed are the hungry and thirst for righteousness, for they will be filled (Mt 5, 6). Even at first glance, however, it is clear that this is a broader meaning. St. Gregor from Nazarian adds that here “righteousness means all virtues,” all perfection. Christ calls on the disciples to make their “justice greater than of the scribes and Pharisees.» So, they have to lead a better, truly, more virtuous life.

The concept of justice came to modern languages from Roman law. Give everyone what is his. According to for righteousness is righteousness, and the firm will to give to each right». Authors interpreting the statement emphasize «stability and strength of the dude.» One can be merciful sometimes, sometimes not. Fair, however, he is the only one who acts all the time justly. Nevertheless, there is a connection between the two notions of justice, biblical and legal. Even in Scripture, he combines justice with strength, steadfastness, steadfastness. God supports the righteous (Z 36, 17), the rock, the attack in the middle; they claim precisely because he himself is righteous. Nomadic nomads did not have the legal security of the state
system. Peaceful social interaction in sales and buying, negotiating, and contracting was possible only when the word was kept. Therefore, the original meaning.

Biblical justice is the firmness and faithfulness of keeping the covenant, the promise, the word. The relationship with God was also expressed in the Old Testament in these terms. The Jews closed and restored the solemn covenant with the Lord (cf. Gen 6: 18; 9, 12; 17, 2; Ex 34, 27, etc.). Many did not follow it. Even in times, however, the “most righteous” occurred in the greatest decline, who kept what was written in the Law. Their last representative is Joseph, Mary’s man, whose Scripture briefly and concisely characterizes him as “a righteous man” (Mt 1:19). But the most righteous is God himself. He also committed by treaty to his people that he will help him, that he will bring him out of all dangers, and that he will salvation and the redeemer. However, all this was conditioned by the faithfulness of the Jews. They then did not consistently abide by the contract.

So how will God behave? He solemnly declares his release from Hosea for all its obligations but, at the same time, its justice. So, he’s not like a human, which promises and does not fulfill. After all, the God of the Promised Redeemer, Wisdom, prudence, the justice he sends, precisely because he is fair that he knows to keep what he promised. Hosea discusses it dramatically villa. Head: When Israel was young, I loved him, and I called my son out of Egypt. The more I got him, but he cried, the farther he was from me, sacrificing bau and burning incense to idols … My heart is turned in me, my mercy arouses. But I will not pour mine hot anger; I will not despise Ephraim: for I am God, and not a man, the Holy One in the midst of thee; I will not enter the city, I do not know what! » Different types of justice have many responsibilities. Because it balances and directs, it takes seemingly conflicting views. Aristotle compares it to pupil and evening vein. It’s her a certain star, and yet it announces the day, sometimes the night. Rye calls for everything to be shared equally (scholastic ethics
iustitia commutative); other times, great attention must be paid to the person, his past, the nature of the need (iustitia distributive). Special so-called studies deserve special studies. Social justice maintains the right balance between conditions and classes of human society and all those who work here.

According to Plato, justice is needed, especially to maintain the balance of the inner spiritual life so that one virtue is not harming another. Without justice, even a Christian could not be done well in love. It is said that love is more important and higher than justice. On the contrary, poorly paid workers in the mine- At the turn of the century, they did not care about the love of employers, that they want justice, and they refused supplements in the form of gifts. None of the Christians doubts that perfection is in love. But justice is a way of loving one’s neighbor to carry out. It is certainly not possible to be unfair, and at the same time, want to “show love.” Aristoteles and St. Thomas Aquinas. Both build justice before other virtues because it is for other people. Is that is an expression of love of the neighbor?

Therefore, justice, in particular, who considered the welfare of society, the state. For example. Emperor Alexander Severus allegedly never dared to decide before twenty legal experts did not give judgment. When he learned that he was a judge, he bribed him; he allegedly blinded him himself. The example of the Greek legislator was read on the encouragement of not youth from Levi Zephyr, who imposed a penalty of blindness for a foreign kingdom. But they caught him. Son. He should have been blinded. But the people rebelled; they did not want a blind heir to the throne. Finally, the ruler was so softened that one eye was forced on his son and the other on himself. However, the Romans were also aware that this could be the case go too far. The proverb came: “The greatest justice is the greatest iniquity” (Summum ius summa iniuria). If we strictly enforce fair laws, we show the love of society. Unfortunately, it easily happens that the good of the whole is
to the great detriment of the individual in our social order. Laws that ruthlessly could turn the state into a monster that eats its children. Therefore, if justice is supplemented by mercy, as they say, it is not harming justice but helping improves it.

Apostle to the nations – St. Paul wrote, “He who does not want to work, let him not eat” (2 Thess. 3:10). It is known that the Indian sages forbade boys to eat when they did nothing for themselves or their parents. At first, he was reprimanded, and later, he was given sticks, and after the third reprimand, if he did not improve, he was sent into exile. To talk about laziness, but on the contrary, about the need to work in the field of faith, to work on your sanctification, improvement, and acquisition of new virtues and merits.

The month of May is the month of the Virgin Mary. Since the Middle Ages, the Church has been praying a litany to the Virgin Mary this month, which we call Loreto after the famous Italian Marian pilgrimage site of Loreto. Even though centuries have passed and many titles, the attributes we give in the Virgin Mary have lost their temporality, and young people in particular no longer understand them or seem unfashionable. Still, we want to pay more attention to them for our benefit.

May Day Pope Pius XII in 1956 he declared St. Josef-Worker. From IV. century, we meet with the respect of St. There was not a single word recorded for Joseph, a sentence in the Gospels, which would be said. However, we know that he was a caring partner to the Virgin Mary; before the world, she was a real foster father and child, Jesus. After the proclamation, when the angel told him not to be afraid to marry Mary as his wife (cf. Mt 1:20), he takes on a beautiful mission to work for Jesus here on earth, and thus to prove his faithfulness to God in silent work.

The Lord Jesus told his natives in the synagogue, “They will worship the prophet everywhere, but not in his homeland and in his house” (Matt. 13:57). To despise someone hurts and insults. And the expected Messiah. He will not convince them with his words or deeds. They look at him only with natural eyes, and therefore the evangelist Matthew remarked, “And because of their unbelief he did not work many miracles there” (Mt 13:18). We know that the Lord Jesus is very grateful to the mother and foster parent for their proven good. Their intercession in the kingdom of God is great. That is why the Church has been paying attention to the Virgin Mary and St. Joseph. We do not worship them, but we turn to them for intercession with the Lord Jesus in many devotions. Yes, we also pray directly to the Lord Jesus, but we also use this opportunity, and through them, we desire our work to transform our activity into a reward from the Lord Jesus. We have much evidence that when we call on the Virgin Mary and St. Joseph for help and protection, we are not without grace. Thus, we realize that it pays to pray, ask, that is, to work on our sanctification, obtain graces for our lives here on earth, and through these saints.

We used to decorate with spring flowers, paintings, statues, altars of the Virgin Mary and in larger numbers and more often visit both pilgrimage Marian sites and our churches during May. This month, we pay special attention to the Loreto Litany, where we utter various adjectives and titles of the Virgin Mary fifty times. So, we pay homage to her and at the same time work on our sanctification. The example of the Virgin Mary does not lose its significance and value even today, in the time of advanced civilization.

We, too, want to notice the individual titles, think about them, and explain them, perhaps a little spoken today, but the same effective meaning when we follow it in its humility and humiliation. When we stand at the beginning of these thoughts, it is like a girl who wants to bring a flower to her mother from the first spring flowers. The girl feels happy during the activity. It is tireless in collecting flowers. And when she attaches a flower to a flower, she thinks of her mother, to whom she wants to give a flower out of love. The little girl knows that mom will make her very happy. What can such a child give more to his mother? After all, his mother is just waiting for this. Nothing more can and can’t give her a girl. Our activity is similar to a girl. We still feel sons and daughters of the Virgin Mary. The Lord Jesus reminded us of this on the cross: “Behold, your mother” (Jn 19:27). To notice our heavenly Mother. Therefore, we want to offer our hearts willingly at every thought. We realize that we cannot add anything to the glory of the Virgin Mary for her fame for her faithfulness to the Son. Despite this knowledge, our voluntary participation in her devotions, prayers, and reflections in the Loreto Litany is an expression of our active love for the Virgin Mary. We know that she enjoys this activity and reasonably asks us for blessings, graces from her Son, and all that is necessary. for us and those we will think about. When we fulfill this commitment, we will certainly have the reward that the Lord Jesus has given not only to his mother but also to his foster parent, St. Joseph.

We don’t just want our hands laid and waiting. We know that either or with, and he is conquered by violence, and only therapists seize him. Our violence, our increased respect for the Virgin Mary, and our more frequent prayers and reflections on her life will be rewarded. We believe that her love will be even more evident in our lives.

One sometimes finds oneself at a crossroads in a situation where one does not know which way to go next to get to the right destination. So it is in the spiritual life. One finds oneself at a crossroads and asks: what to do next? Decision-making is complicated, especially when one realizes how much unnecessary journey and effort he has already undertaken. Only because he did not think, did not give advice, wanted to experience something, and so on. Perhaps even today, at this moment, we find ourselves at a crossroads, looking for the right path to come to true happiness, which would resolve our doubts and answer the most important questions of life. It is not easy. We are often caught up in helplessness, and even if we go the right way, we must not take risks.

Jesus also wants to intervene in our lives. He utters interesting words about himself: “I am the way, the truth and the life. No one comes to the Father except through me “(Jn 14: 6).

On our journeys in life, we often hear, but we also state that there must be someone who created all this; he controls, that is, God. Many people believe in God in this way. However, we know more about this – thanks to the teachings that Jesus Christ taught us. He also invited us on this journey to God-Creator. He who became the Savior for us. Thus, his actions become a directional sign for us, an indicator that he wants us to come to the goal with a guaranteed and successful goal. Therefore, we understand his teaching as a guide and at the same time as an open gate that leads to God the Father. All you have to do is step in and follow in his footsteps.
We realize that our salvation, eternal happiness, meeting the Father is our goal. How well our lives go when we have a clear goal! But how difficult life is when one lives in uncertainty. But what if there really is “what” I deny? I don’t want to admit what I resist and avoid in my life ?!

We are often compared to pilgrims who walk towards eternity. When we live in connection with God, we do not have to be afraid, even if we cannot eliminate anxiety. However, we receive the words of the Lord Jesus, which become a reinforcement for us: “Let not your heart be excited.

But we ask, in what sense did Christ actually become our way to this eternal abode? He tells us this: “… and believe in me too … I am the way, the truth …” (Jn 14: 1-6). Christ is then our way when he gives us the truths we are to believe, and it gives us principles, commandments to live our way of life, and many of these commands seem difficult for us.
We know that living the gospel is challenging and requires a lot from the man. However, behind all this, we see not only the difficulties we have to overcome, but we also see the reward in eternity. Therefore, he who looks at eternity in this way, Christ, will not say that it is difficult because he desires something valuable that this difficulty guarantees. Many leave the way because of hardship, but those who truly believe in Christ are advancing. Many are taught to us in good and evil. Many went only for tinsel. We see many tragedies, human calamities, debris … Many don’t even know why they don’t believe. They keep repeating something that logically disagrees, or they want to replace God at all costs with something that will calm their questions at the time. How long? And how?

Human paths are sometimes easy. Strangely, sin can turn a new sin pink. Sin multiplies sin. And happiness, joy, contentment recedes, disappears, and disappears. But Jesus says, “Whoever wants to follow me, let him take up his cross and follow me” (Matt. 16:24). And elsewhere, he adds, “My yoke is pleasant, and my burden is light.” (Mt 11:30).
However, one must accept this, decide for it and not just wait for another to do it for him, or that he can only choose cream and better …. We realize that we have a lot of resources that can help us pass life journey victorious. However, it is necessary to pay more attention to them and implement them in your life.

Let’s often think about our way of life. What is our journey? What is most annoying about our journey on it? Why are we so inattentive, superficial, indifferent on our journey? Let’s ask Jesus to be our guide to the right life.