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Do we know the basic idea of Christ? In the East, specific icons have the title “proper form, uncreated. The title is related to the legend of King Ab gar of Mesopotamia, who allegedly received an imprint Jesus’ faces on the veil. Veronica is in the West tradition. Recently, reproductions of Christ have been spreading faces from the Shroud of Turin. However, the first images of Christ of the catacombs are typological and symbolic. The images are associated with a theological problem. The first Christians wondered if it was for them useful also to read the Old Testament, once it has been overcome the new law. The answer was yes. This is useful because sacred history is symbolic
value. Thus Adam, the first man, the lord of paradise, is an image of the second Adam, Christ, in the kingdom of God. Moses is the deliverer of the people from slavery and their legislator; Christ frees us from spiritual slavery and is the author of the New Testament of love. Abraham, who sacrifices his son Isaac is an image of God.
A Father who offers the sacrifice of his son. Noah saves your people before the flood in the ark, in the same way, saves Christ, the believer in the church. Daniel remains untouched in the lion’s den; Christ is risen from the dead from the kingdom of the deceased. David establishes the earthly kingdom, Christ’s spiritual kingdom, etc.
These analogies used to be in Gothic cathedrals developed in two series of images: in the bottom row, there were scenes from the Old Testament; in the upper case, analogous scenes from the Gospel. However, a similar typology can also be used in the Christian life. It is made up of many materials, “worldly” events: we work, we associate
with friends, we suffer adversity. If we find in them a resemblance to the life of Jesus, everything acquires a spiritual meaning; the Christian thus becomes the “second Christ.” In the catacombs, we also find purely symbolic One’s depiction of everyday life: the figure of the good shepherd, helmsman who controls a boat, a fisherman who nets catch fish, teachers with pupils. Obviously, all these figures can remind us of Christ and his father’s work. But even the virtues he taught can be represented by a concrete image: the anchor is hope, the prince a faith, the mythical bird phoenix is ​​a memory of paradise, letters alpha and omega are interpreted according to the text from the book of Revelation (21,6). It is said that it was evident to poets world big forest symbol. Christian mystics are poets in the best sense of the word. All that they look at reminds them of Christ. When the church came out of the catacombs and began to build temples, the first image of Christ as a person appeared.
The first is the famous Pantocrator, Christ the King, ruler, almighty. He sits on the imperial throne with everyone insignia of their power over people and over the elements and laws of the universe (shown as a rainbow under the feet and Savior). It is a profession of faith: he who was crucified by the mighty of this world is the ruler of heaven and earth.
The Roman emperors demanded divine for their respect. However, there is only one true God-Man. Domes cathedrals have long dominated this painting. In the Middle Ages, there was a significant change in particular under the influence of Franciscan piety. Christ appears as suffering on the cross, on the way of the cross, by the pillar
whipping. It was because there was no doubt about the divinity of Christ, but it was beginning to be forgotten, that he suffered, that he bore the weaknesses of human nature. However, not to forget the divine appearance, the artists tried to keep the balance even from an iconographic point of view. We can see it, for example, in the famous
of the Cross of St. Francis. Christ appears there as crucified, but at the edges at the top of the cross are drawings depicting scenes of glorification: ascension, transfiguration, etc. It is good to meditate on the suffering of the Savior, but it must not be forgotten that it is also
divine, and therefore glorious.
The Christ of Renaissance artists is sometimes criticized like a worldly, like an athlete, beautiful figures without religious features. It certainly depends on the individual painters. But even here, after all, there is a theological idea. We do not see in Christ the perfect, an ideal man who realizes all ideals’ humanity?
In the Baroque period, Christ appears as the One with whom we have a conversation. They are displayed Revelation to various saints and saints. The cult of Jesus, the Child, facilitates an intimate relationship with the One who seemed relentless in Michelangelo’s performance at the Sistine Chapel Judge.
And in modern art? However, there is a great variety; one motive seems to prevail: Christ in everyday life, as a worker, as a pilgrim, etc.
Perhaps this tendency does not correspond to the spiritual program of Theresa of Lisieux, her “little path of love,” perfection in daily work?
There are also many films about the life of Christ. It’s much harder than you usually think. The movie cannot be limited to still images. The dynamics of the inner development of the heroes give them artistic strength. But what we know or what we can guess how is the inner life of the God-Man going on? The addition too realistic rendition of scenes from the Gospel loses an ecstatic view of the divine side. Because of that Nowadays, icons and images are increasingly appreciated Eastern Church, where this feature is sacred strongly emphasized.

The tetrarch Herod heard of everything that was happening, and was embarrassed because some said, “John rose from the dead,” others: “Elijah appeared,” others said, “One of the ancient prophets has risen from the dead.” And Herod said: “John I beheaded. So, who is he that hears such things about him?” And he wanted to see him.

Various statements. Who do people consider Jesus yesterday?

Have you read the book, “Who is who?” There are no names Herod, John the Baptist, Elijah, etc. Are they not current? Sometimes someone writes harsh words on this page. I accept criticism. Interesting that I write it in secret. I know that it was not. When a person began to use his reason, he always wanted to see a lot, hear, and experience.

Herod is ashamed of us in the gospel when the evangelist Luke wrote about him that he wanted to see the Lord Jesus. He said, “John rose from the dead …” (Luke 9: 7). He was a ruler and learned about Jesus from several sources. They regarded the Lord Jesus as John the Baptist, whom Herod had beheaded in prison when John’s head was asked as a gift by the daughter of his illegitimate wife, Herodias. We marveled at the sacrifices on the mountain when he had defeated the priests of the god Baal, of whom there were 450, and their gift was not ignited, but his: others said that Jesus was indeed a prophet. When Herod hears all this, he does not know what to think about it, but he does not believe that John has risen from the dead, but when he hears of Christ as a miraculous miracle worker when he gets into his ears. Many reports about his teachings ask: Who is he the one I hear such talk about?

Therefore, we should try to know the Lord Jesus’s better teachings, keep his commandments, find time to meet him while reading the Scriptures, celebrating the Holy Mass, and approaching the sacraments. It is a good sign when you feel, sister, brother, that the Lord Jesus is not a stranger in your life, but that you are looking for him, that you want to meet him often, that you have something to say to him in prayer, in contemplation, in meditation. , in the community, in the family … Your attitude is on the right track. Saint Vincent de Paul talks about his experience. He was already a priest when he came to Tunisia as a slave. Pirates captured the ship on which they sailed. In the heat of August, he dug irrigation canals. He never hid that he was a priest. That’s why the slaver hated him. Vincent is once said to his fellow slave, the Frenchman: “Here is the real hell!” And Vincent answered him, “No! Wherever God is, there is no hell. And God is here. God knows about us.” Vincent himself did not know why the Lord God had done this to him, but he did not despair. He has not lost faith in the presence of God, not even when three months he is swept away by a fever – malaria. Even then, he feels God inside him. Slavery ends in flight. He does not escape alone, but with his master, a slaver, in whom, thanks to his wife, the Mohammed woman of Fatma, he awakens his conscience and confesses to Vincent that he was also a priest even got into slavery. However, unlike Vincent, he did not tolerate slavery and betrayed God.

Let’s seek God! Let’s not silence his voice inside us!

Are the gospels historical documents? The result of one survey on this topic was partly gratifying, partly not so much. The majority she spoke of Christ with reverence. Even unbelievers who despised religion and faith in God, they considered Christ for the expression of the best ideals of mankind. Sure,  more could not be expected. The result of the survey among believers, as well as among them, was less pleasing
Catholics. Of course, they respected Christ. But what kind They often expressed doubts about the divinity, were skeptical when reading about certain miracles in the Gospels, even his resurrection they interpreted it only as a vague expression of hope.
The reformers of the 16th century sought to restore the “pure the image of “Christ, deprived of what the human has added their tradition – as they said – and what made Christ too “human”. To modern skeptics, the traditional form seems Christ too “deified”. So, what is “real Christ, “as the Christian revelation proclaims? Some liberal critics have denied its historical existence. But there were a few of them. Much More are those who think of Jesus’ person as she knew from the Gospels, is the fruit of a myth that has developed among his disciples and which distanced himself from the historical facts.
Do you know Christ?
Catholic apologists answered skeptics with the following arguments: It is possible to determine when she was written the Gospels, Acts of the Apostles, the first letter of St. Paul – it tells about events there, very soon after them. There is not enough time to create a “myth”.
They are, therefore, a historical document. If we believe what Caesar says in his Notes on the Gallic War, why should we deny the credibility of what do Matthew, Mark, Luke, and John say? The proof is correct. However, some difficulty remains. If the gospel were told, it would be about Jesus born, taught, and died; it would be difficult to find anyone who would object to the veracity of these facts. But the gospel also speaks of extraordinary events, especially one that transcends them all, namely, the resurrection. Some of those who were eyewitnesses did not want to believe this. The others, however,
thought so that they could lay down their lives they testified about it. They appear in the very presence of Jesus, believers, and non-believers. How can this difference be explained? The Gospels tell us openly. Faith always depends on a personal attitude toward the Savior. Saint Peter told us proves. At a critical moment when the crowds left Jesus, and the trust was put to the test, the apostles themselves, the first of them confesses: “Lord, who are we going to? You have the words of eternal life, and we have to believe and know that you are the Holy One of God! ” (John 6,68-69).
Even today, the Christian faith is, above all, a living relationship to a person, the trust is given to Christ, and there is no one “Scientific evidence” is based on the objectivity of the written documents. Towards the end of his life, Napoleon thought a lot about the person of Jesus. Friends who take it escorted in exile on the island of St. Helena; he said, “I have burned thousands of hearts. However, it was always necessary for me to be present to look at them, to speak to them. My word was enough, and he was attracted I’m all … But today, when I’m sent to exile on a rocky outcrop, who would still be behind me who fought, who would conquer the empire? What a gap between
my misery and the kingdom of Christ. About him, he preaches all over the world, loving him everywhere and praying to him … “And the conclusion?” He’s still alive. “And therefore who does not know Christ “personally”, from living intercourse in prayer, it is challenging overcoming doubts about him and his teachings. On the contrary, who believed, who knew him from the daily contact, has no need for evidence, has a testimony about him into his heart (cf. 1 John 5:10). That’s when it takes place, what the writer Franz Werfel wrote as his motto novel about Bernadette of Lourdes: “Who believes in God, he doesn’t need evidence, and he who doesn’t think it won’t help no proof. “

We have heard the gospel of the vocation of Matthew. Matthew was a “toll booth,” t. j. tax collector for the treasury of the Roman Empire. Therefore, he was considered a public sinner. However, Jesus calls him to follow him and become his disciple. Matthew accepts this and immediately invites Jesus and his disciples to dine in his house. However, dining with the public and sinners will provoke discussion among the Pharisees and the disciples of Jesus. “You must not go to these people’s house!” they said. Instead of avoiding them, Jesus visited them and ate with them; it means that they too can become his disciples. And, indeed, being Christians does not mean being without sin. Like the saber Matthew, each of us, despite our sins, entrusts ourselves to the grace of the Lord. We are all sinners; we all have sinned. By calling Matthew, Jesus shows sinners not to look at their past, their social status, their external conventions, but to open them to a new future.

I once heard a lovely saying: “There is no saint without the past, no sinner without the future.” This is what Jesus does. There is no saint without a past, nor a sinner without a future. All they have to do is respond to his invitation with a humble and sincere heart. The Church is not a community of perfect people, but a community of disciples on the path who follow the Lord because they recognize that they are sinners and need his forgiveness. Therefore, the life of a Christian is a school of humility that opens us up to grace. However, this way of behaving is not inherent in one who considers himself to be “righteous” and believes that he is better than others. Pride and arrogance do not allow us to recognize that we need salvation; they even prevent you from seeing God’s merciful face and acting mercifully. They are a wall: Pride and arrogance are a wall that hinders a relationship with God. And yet, Jesus’ mission is to seek each of us to heal our wounds and call us to follow him with love. He clarifies: “Physicians do not need health, but the sick” (Mt 9:12).

Jesus presents himself as a good doctor! He proclaims God’s kingdom, and the signs of his coming are evident: he heals from diseases, frees from fear, from death, and from evil. For Jesus, no sinner is excluded – no sinner should be excluded! Because God’s healing power does not know diseases that cannot be healed, this must give us the confidence to open our hearts to the Lord to come and heal us. When Jesus calls sinners to one table, He heals them because He restores them in a vocation that they considered lost and that the Pharisees forgot – in the vocation to God’s feast. For the prophecy of Isaiah saith, The Lord of hosts hath prepared an abundant feast for all the nations in this mount, a feast with wine, an abundance selected, and the finest wine. And they shall say in that day, Behold; this is our God; in him, we trusted to save us. He is the Lord, in whom we have hoped, and let us joy and rejoice in his salvation!” (25,6.9).

If the Pharisees see only sinners in the guests and refuse to sit with them at the same table, Jesus reminds them that they are also God’s companions. Sitting at the same table with Jesus means being transformed and saved by him. In the Christian community, the feast of Jesus is twofold: there is the feast of the Word, and there is the feast of the Eucharist (cf. Dei Verbum, 21). These are the medicines with which the Divine Physician heals and nourishes us.

The first – the Word – appears to us and invites us to friendly dialogue. Jesus was not afraid to talk to sinners, toll booths, prostitutes. No, he was not scared: he loved every one! His Word penetrates us and, like a scalpel, operates our insides to free us from the evil in our lives. Often this Word is painful for us because it cuts into hypocrisy, exposes false excuses, exposes hidden truths, but simultaneously, it enlightens and purifies, gives strength and hope; it is a precious medicine on our path of faith.

In turn, the Eucharist feeds us through the very life of Jesus and, as a powerful healing agent, mysteriously constantly renews the grace of our baptism. By approaching the Eucharist, we feed on the Body and Blood of Jesus; in other words, it is Jesus himself who comes to us and unites us with His Body! Jesus concludes the dialogue with the Pharisees by recalling the terms of the prophet Hosea (6: 6): “Go and learn what it means:” I will have mercy, not sacrifice “(Mt 9:13). With these words, the prophet addresses Israel’s people and rebukes them for the prayers he raises to heaven are just empty words that do not correspond to their lives. Despite God’s covenant and mercy, the people often lived only with outward religions, without deeply experiencing what the Lord shows. That is why the prophet insists, “I want mercy,” p. j—devotion to the heart.

I once heard a remark: Faith is only for women. The answer may be. Well, only women will go to heaven. There are more women than men in our church as well. We know why. We can often acknowledge the circumstances. Reproached by the scientist’s strong faith, he said, “Too bad I only believe like a Breton peasant. I should believe like a Breton peasant.”

In the Gospels, we read the names of women around Jesus who served him and the apostles. “Mary called Magdalene, … John, the wife of Herod’s steward Chuz, Susana and many others …” (Luke 8: 3). There were more of them. Mary and Marty, a woman sick of blood, Jesus healed … In Bethlehem, near the manger, there are wives, shepherds’ wives. James called Boanerges – the sons of thunder, other apostles of the mother, the woman who washed Jesus’ feet with tears and wiped her hair with her hair, called her a sinner, another woman who was caught in a sin, a woman who paid homage to Jesus for his Mother … Jairus’daughters, other women from the crowded feeding, where many women were present, and what about the other New Testament women, and the Old Testament women: Susana, the concubine of David, the mother of the sons of Maccabeus … and in the beginning Eve, the mother of Cain and Abel …

Why do we remember that? Honest and sinful women are mentioned in the genealogies of the Lord Jesus … Jesus came to all. The sinner is also a lost sheep. Yes, God has given many gifts not only to men and women. To whom did Jesus first appear after the resurrection? Who stood under the cross with the apostle John and the mother of Jesus? What were the women in the supper who served Jesus and the apostles at the Last Supper …? What were these women who were with the Virgin Mary and the Holy Spirit descended on them? And what about the first Christian Lydia, a scarlet seller?

Women, girls, mothers, and old women, be proud of your faith. You are equal to men, fathers, husbands … Every human being is a child of God. And a woman. Thanks for being. Thanks for believing. Because you give us a role model, an example that you pray for men, that you give us life, that you love us … Today’s gospel is the power of God’s word as we realize each of you at Jesus. Jesus loves you, blesses you, loves you.

And that is the memento of today’s gospel. Jesus, we thank you for godly women and the whole female generation. Amen.

Prayer is a general phenomenon and takes place in all religions. If it takes the form of a request, then hers the effectiveness will probably depend on who you are approaching turns. For Christians, what the ancients stated applies liturgical rule: “Prayer turns to go to the Father through Jesus Christ in the Holy Spirit. “It is an elevation, our ascent, that corresponds to the previous one divine descent – the word of God and every good comes from the Father through Jesus as a gift of the Spirit. If we ask in prayer for something, we are sure we turn to the almighty and merciful Father. He can give us all the good. This must definitely rule out a plea asking for something wrong. On the other hand, we assume that our prayer is not in vain because he turns to the merciful Father. We think our voice is so weak he can’t reach the throne of the Almighty?

They are a manifestation of a lack of faith because we know that
our Lord Jesus Christ speaks our desires to the Father. Those who suffer find solace in convincing themselves with their pain they contribute to Jesus’ suffering, which is the salvation of the world. Missionaries who preach the gospel are the voice of Christ, which resounds through their mouths. And you, who is praying They participate in the Savior’s prayer, on the eternal dialogue between the Father and the Son within the life of the Holy Trinity. Such is the function of the Holy Spirit to us he introduced into the life of Christ, into the divine life. His voice is so connected with ours that Origen writes: “Ours The mind will not be able to pray if before the Spirit does not pray and the mind listens to him. ” So why do we turn in our prayers as well to the Madonna and to so many saints? Because they are gracing spirit perfectly connected with Christ in his mystical one
body, and therefore their voice together with ours, together with the Son, he invokes the Father in a unanimous church. Man is basically
The message for today’s social and this character is also reflected in the relationship with God. In the image of the Last Judgment by Fra Angelic, the condemned who go to hell do not communicate, on the contrary, the elect go to paradise holding hands. It is almost an illustration of A. Khomjakov’s famous statement: “To hell, everyone goes at his expense, you can only go to paradise with everyone else. ” Prayer is an ascent to paradise already on this earth.

Luke 7: 36-50
A Pharisee invited Jesus to eat with him. He went into the Pharisee’s house and sat down to eat. There was a woman in the city, a sinner. When she learned that he was a guest in the Pharisee’s house, she brought an alabaster jar of fragrant oil, cried from behind to his feet, began to tear his feet with tears and wiped them with her hair, kissed them, and painted them with fragrant oil. Seeing this, the Pharisee, who invited him, said to himself, “If this man were a prophet, he would know who and what kind of woman it is that touches him, that she is a sinner.” Jesus said to him, “Simon, I have you say something. ” He replied, “Tell me, Teacher!”
“A certain creditor had two debtors. One owed five hundred denarii, the other fifty. Since they had nowhere to repay the debt, he forgave them both. Which of them would prefer it?” Simon replied, “I think the one he forgave more.” He told him, “You’re right.” Then he turned to the woman and said to Simon, “Do you see this woman? I went into your house, and you did not put water on my feet. But she wet my feet with tears and wiped them with her hair. You didn’t kiss me. But she hasn’t kissed my legs since I came in. You didn’t oil my head. She rubbed my scented oil on my legs. Therefore, I say unto thee, Her sins are forgiven, for she loves much. He loves less; he loves less. “And he said to her,” Your sins are forgiven. ” Then those who sat down with him began to say to themselves, “Who is this that he also forgives sins?” But he said to the woman, “Your faith has saved you. Go in peace.”

We live in a time when we very rarely and sporadically hear the words: forgive, sorry, do not be angry … He does not know the names of forgiveness.

However, Jesus Christ tells us today: “Many sins are forgiven her, for she loves greatly” (Luke 7:47). Let us reflect on the sinfulness of man and on God’s merciful love. A merciful God forgives a sinner who acknowledges his guilt and the same God. The theme of God’s mercy and forgiveness is repeated in the new light in the gospel. Jesus comes to the house of the Pharisee to eat with him. Closer to Jesus comes; a woman is known as a sinner. Without words, only with tears. Jesus, He washed his feet, and wiped with his hair, and smells of fragrant oil. They all condemn not only the woman but also Jesus. “If this were a prophet, he would know who and what kind of woman it is that touches him. 39). Jesus again surprises all those invited with his behavior. A parable tells Simon, as Nathan the prophet once did to David. And he turns to the woman with the words: “Your faith has saved you, go in peace” (Luke 7:50). The repentant sinner often mistakenly identifies with the woman who anointed Jesus in Bethany (cf. Mt 26: 6-13). It is probably neither Mary Magdalene nor Mary Magdalene, Martin’s sister, but for us, it is not so important what kind of sinner it is, but more importantly, there is something completely different … A repentant sinner with tears in her eyes silently and humbly comes to She is aware of her sins.

And how is it in our lives? What role does repentance play in our country? Today we teach a man to live life to the fullest. Enjoy life freely. But this is where the turning point comes because one can, but not all, benefit a lot. Often, we hear someone say that they are not so bad that they are even worse than him. Sin distances us from God, from his merciful love. Only when we realize this will we know our downfall. And love is the one that drives us to this experience. “He who loves greatly is forgiven much” (Luke 7: 47b). The woman of today’s gospel is an example of this regret.

The story tells how in a particular pub, the owner was mortally wounded when he wanted to separate them. They sent right after the priest. However, there was a fear that he would be late. Therefore, the 9-year-old daughter of the innkeeper, who was learning about the sacrament of penance at religion, knelt to her father and said to him: regret and then come to heaven. I will forbid you to regret it, and you will speak to me. “The child chanted slowly, and the father repeated after him. When they had finished, the wounded released his soul.

Perfect remorse is not remorse fearing punishment. But it is regret that comes from the love that we have rejected with sin. Every sin is an insult to God, his infinite love for us.

To imitate God?
Plato established the principle of our moral life – to imitate God according to our means. Because God is the idea of ​​supreme goodness and beauty; he is the ideal of perfection for man, especially in spiritual matters and in the effort to free oneself from bodily passions. Thus
the set ideal is sublime. But he can achieve it anyone living on earth? Plato believed this and claimed that we are an “image of God” naturally directed to your prototype. These are beautiful words, though, in a particular life, we ​​realize how immense distance separates creatures from their Creator. However, even the Holy Scriptures teach us that we are created “To the image of God and according to him about the form” (cf. Gen 1,26-27). The Church Fathers turned their attention to the biblical expression “according to its form” to overcome the difficulty of immense distance. This suggests the idea that.

God would first create an image of His infinite perfection and then, later, man “according to” the original embodiment. If we ask who is the true perfect form, the Scriptures correspond clearly: Christ, who “was like God in the way of being” (cf. Ep 2: 6), “God’s image “(cf. 2 Cor 4: 4). And through Christ, God descends to earth, and so, imitating Christ, we can gradually improve his resemblance to the Father in heaven. Through Christ, we become sons, and sonship involves real kinship. After all, the face of the saints often and visibly radiated the glory of God, as the face of Moses became radiant, when he descended from the holy mountain of Sinai after an interview with God (cf. Ex 34:29).
King Boles lav of Poland (+ 1173) carried with him everywhere a portrait of his Father made of gold. In moments no doubt how he should decide, he looked intently at this portrait and said, “I will never do anything it wouldn’t be worth your name. “A Christian wears a picture of his heavenly Father in all his person. His decisions must, therefore, correspond to this fact.

Yesterday’s Feast of the Exaltation of St. The cross and today’s feast of the Virgin Mary of the Seven Sorrows remind us of the drama on Golgotha. Those under the cross believed that they had overcome Jesus. Jesus’ defeat on the cross was only apparent. He spoke of his death in advance to the disciples, but he also foretold his resurrection. The inscription on the cross did not become ironic, as it was meant initially, but by the proclamation that Jesus is indeed King, not just of one nation, but of the whole world. Even on the cross, Jesus thinks of his own. From the cross, he entrusts his mother to his disciple: “A woman, behold your son” (Johan 19:26), but also to his darling, the apostle John, he entrusts his mother: “Behold, your mother” (Johan 19:27). And in these words, our nation sees a mutual connection with Mary.

It is a pity that we have not learned to look to our bond for the painful mother and our nation until now. Simeon foretold her: “… – and a sword will pierce your soul – to reveal the minds of many hearts” (Luke 2:35). It is spoken of the seven pains of the Virgin Mary. It is symbolic and comparable to her life because there was undoubtedly more pain in her life, and to these seven pains, we can compare the problems of our nation that we cause to each other and that also causes pain to Mary.

The first pain is in Mary’s life when she has to flee with her Son to a foreign land at night because they are reaching for his life. It is not a repetition to remember unborn children on this occasion. Isn’t this the pain of the nation? An ancient philosopher said that where there will be more dead children’s bodies than living ones, one can speak of a country in the past. And our nation is fast approaching this state. More abortions than newborns – this is a sad situation in several of our cities.
The second pain penetrates Mary’s heart when Jesus is lost. Parents dislike hearing about Christian upbringing. Is indifference also manifested in decision-making; ethics as a religion? Many parents don’t mind their child moving away from God.
The third pain in Mary’s heart was heard when she heard the condemnation of the Son to death. Marriages that are divorced. Divorce is a similar sentence to that of Pilate.
The fourth pain is reported when he meets the Son on the Way of the Cross. Materialism causes indifference in faith. Jesus is going to redeem us, and we are not interested in the sacrament, participation in Holy Mass, and prayer.
The fifth pain is at the death of the Son. Many cause pain to the mother by denying eternal life, inadequate preparation for death, by denying the sacrament of reconciliation and the sick.
The sixth pain penetrates Mary’s heart as she holds the dead body of the Son in her arms. The liberalism of opinions. The Christian spirit disappears from social life under the guise of modernity. The spiritual life is relegated to the periphery of society’s efforts.
The seventh pain comes from the burial of the dead body of Jesus. Today, when we can rejoice that the Truth has won, that the Church has again received what belongs to her – freedom, the voices against it are heard again. Many would have preferred the Church not to stand in the way of its moral laws. They want to live and enjoy. The Church becomes their instrument, which stirs their conscience.

Today, however, we are not only aware of the nearness of suffering, but also the joy of the celebration of the Virgin Mary. “He who endures to the end will be saved” (Mt 10:22). Today, the painful Virgin Mary is worshiped by all nations, and Christian nations are united by a respect for the Virgin Mary.

When we got to know Maria, it’s good. This is just proof that we are still united by the bond from Golgotha ​​, and it is a place of hope and redemption.