predication.net

We are always looking for a golden thread to grasp the world in which we live. We want and need to trust someone, but we especially need to see.

Philosopher and theologian Ladislav Hanus once said aptly that we should confess not only the sins we committed with thoughts, words, and deeds but also by misunderstanding the context. I understand him well. We can have the best ideas, but we harm ourselves with ideas if we use them at the wrong moment and in the wrong context.

Context is a very important context. This question is especially important in our time filled with hoaxes and misinformation. We already remember from Slovak lessons that the literary meaning of a text cannot be deciphered without knowing the circumstances when the text was written and cannot ignore the events that preceded it in the work. 

Context is essential to knowing who we are. Moral theology teaches that circumstances can turn even a small matter into a big problem, whether you steal five euros from a millionaire or a person receiving a living wage.

Today, we are witnessing how people distinguish themselves in various social topics. Exclusion largely depends on the context in which some information is provided. We perceive polarization, for example, in the evaluation of mandatory vaccination during the covid pandemic; in search of the culprit in the war beyond our eastern borders. We could go on.

Seeing the connections that Hanus talks about correctly is not only a question of intelligence but also of attributing (dis)credibility to specific sources. If we choose a dubious information source, we will likely be aware. No one wants to be lied to or live in error, yet we face a considerable risk of making the wrong choice or betting on the wrong horse.

The Gospels describe several cases where a blind man saw again under the influence of Jesus’ divine power. This is also the case with Bartimaeus, as Mark’s Gospel describes. This desperate man begs Jesus to restore his sight. Because he is persistent and has faith, Jesus will grant him.

“Many times we are so disoriented and disappointed that we end up either trusting no one or trusting everything.”

The problem of today’s man, who wanders for hours in the virtual world, lies in the illusion of self-assurance of knowledge. We know exactly how it is, how it should be, or what the problem is. 

We will not even admit that it could be otherwise or that we could be deceived. At the same time, we are often so disoriented and disappointed that we either don’t trust anyone or we trust everything.

However, neither is correct. When Jesus restored Bartimaeus’ sight, he discovered reality. He no longer had to dream and imagine the real world; he did not have to misunderstand him, as if he saw a slice of him. He saw him whole because his sight returned, and he saw the reality of life as it was. That saved him. 

Even if a blind person can live, it is much more difficult for him in practical matters. It is possible to function even with imperfect eyesight, but without glasses, we see things dimly and vaguely, and we can hurt ourselves and others.

Seeing reality means understanding connections, seeing things in context, or, as teachers say, reading with understanding. It can be learned, but only with one condition. If we find humility in ourselves, we will not be too self-confident and admit that we can be wrong even in serious matters and that someone could mislead or deceive us.

I understand that it is sometimes difficult to navigate this complicated world. So many have disappointed or deceived us. We are always looking for a golden thread to grasp the world in which we live. We want and need to trust someone, but especially, we need to see. Perhaps we should, like blind Bartimaeus, say to Jesus, “Let me see!” 

My physical sight is fine, Lord. But I am asking you for the gift of wisdom so I can honestly see myself and the world around me. And where I am still unclear, give me the courage to seek the truth, even if it takes time and may be difficult and painful. 

If I live in a lie and an illusion, if I let myself be deceived, I will not move anywhere and gain nothing, I can only harm myself. Let me see; grant me the ability to understand the connections even in complex social topics, express myself carefully, act wisely, and make the right decisions in every election. 

It’s not just about me; it’s just about my eternal salvation. I want to survive in this world so that I can contribute my life to building God’s kingdom. If I understand the connections and make wise decisions, it will be easier, and it will benefit the whole community.

To see better… When I meet young people, I often say to myself how well these young people can see. Few people wear glasses. And when we talk longer, it becomes clear that their eyesight is not so famous. Many people wear contact lenses. Today we will look together at the word of God on the 30th Sunday in the year B. Again, it is from the Gospel of St. Mark. And in it, two important words are typically repeated. The first is the word go – actually, the whole Gospel is the journey of Jesus to Jerusalem. And the second word is: to see, to look – the gospel reveals to us the dynamics of looking and seeing and understanding who Jesus is and what it means that he is the Messiah, the Son of God. The entire Gospel of Mark reveals the good news – Jesus is God’s Son, God. At the same time, it reveals the slowness of people in accepting this news and the difficulty of believing in this fact. The Gospel, from the beginning, describes the difficulties of understanding, seeing the essence of things and relationships, and the greatness of God, who became so small. There are two episodes in it about the healing of the blind, that is, about gaining sight, and today we will focus on the second of them. But first, let’s take a moment to look at the first reading. There, too, they talk about the blind and walking along the road. 

This is what the Lord says: “Sing, full of joy for Jacob, rejoice over the first of the nations; proclaim, sing and say: ‘Save, Lord, your people, the remnant of Israel.’ Behold, I will bring them back from the north country and gather them from the ends of the earth. Among them will be the blind and the lame, together with the pregnant and the mother: a great community will return here. They will come crying, I will lead them in humble supplication and I will lead them through streams of water, on a straight path, they will not stumble on it, for I am the father of Israel and Ephraim is my firstborn » Jer 31,7-9. 

The prophet Jeremiah invites us to look to the future with optimism. It calls for joy. Also, it reminds us that God did not come to gather his people only from the chosen, the best, the wise, and the healthy. No, he said that he will also bring to himself those who cannot yet see, who have not yet learned to walk well. Many of them will come crying, that is, with regret over their past and maybe even their present, and yet God will guide them so that they do not meet on the road. Although they will not go on a wide and comfortable road, but on a narrow and crooked road. We know that Jesus taught in parables. And yet he stated that he says that people should look, look, and not see. Mk4. More than once this year we discussed the secret of not being able to see those who were close to Jesus: family, relatives, or even his disciples. He also said to them several times: do you have eyes and do not see? Mk 8,14-21 It was especially striking in the story after the multiplication of the bread. Then we have the nameless blind man at Bethesda. As if his slow acquisition of sight resembled his disciples’ gradual acquisition of vision and understanding. (Who do you think I am?) 
But let’s go and listen to the second story about the healing of the blind man. The blind beggar is the only one who calls Jesus by name and who himself has a name. The story of Bartimaeus of Jericho is worth listening to carefully.

Heard that there was no one to bring the blind beggar to Jesus – unlike at Bethesda. He was dependent on himself, so when he heard that Jesus of Nazareth was passing by, he decided only based on his intuition that someone was passing by who would save him. Someone to have mercy on him. And he decided to scream. People around him threatened him to keep quiet. But he didn’t give up. He shouted even louder. Have mercy on me. God is not only merciful, he is merciful. God, like a father who listens to the cry of his children, stopped in Jesus. And he sent people to call him. Jesus’ call also often comes to us through others. So they went to call him and tell him to be of good mind, not to be afraid. And that important word sounds: Get up! (Awake, you who are sleeping, rise from the dead and Christ will shine on you) What appeals to me

Next, the blind man threw away his cloak. The only thing he had. A beggar’s coat is like a closet in a house. Many things are hidden in it. It is perhaps the bed on which he sleeps, the duvet with which he covers himself. And the beggar gave up the only certainty he still had. He did it without being asked. What a disproportion to the rich young man who ran to Jesus. He was asked by Jesus to give up the wealth that he considered his security, and he did not know how to do it and did not want to. And he went away from Jesus in sorrow. When Jesus and Bartimaeus found themselves face to face with the blind beggar, Jesus, although he heard him screaming, asked him again the question he had previously asked his two disciples: John and James. It is perhaps the decisive question of this Gospel. Jakub and Johannes – they didn’t know what they wanted. The blind beggar knew that. To see. More precisely, so that I can see again so that I can see up. Looking up means seeing the cross of Jesus and on it the one who gives salvation. All of us are often called to look at and contemplate the face of Jesus.

Finally, we notice that Jesus made no gesture. He just concluded that the miracle had already happened. He said: go, don’t see…your faith has saved you. Yes, it was a faith that did not allow itself to be disgusted discouraged, or intimidated by various external influences. He knew how to leave what little he had. This man represents the character traits that a disciple of Jesus should have: someone who is independent of his certainties, someone who has steadfast faith, and someone who longs to see and regain his sight. To see and understand how it is with the Messiah and with his – God’s kingdom. But even that is not enough. It is still important to see and understand so that I can follow. And so it was with Bartimaeus. Jesus did not say to him: and now follow me. But go. Nevertheless, it was clear to the former blind man that if he did not want to lose his sight again, he needed to follow Jesus. To follow him, to walk behind him. And so he does not depart from Jesus. This experience of rescue helps him to decide that the path of his life will wind near the Savior. And so it is with us. We are blind too. We need to see. Getting rid of dependence on our certainties. To build in faith and desire to see better than before. And follow Jesus.

Let us be encouraged by the story of one blind masseur, who was told by Father Elias Vella. He worked for the people, talked with them, encouraged and prayed for them. Many were healed by his intercession. One asked him: why don’t you pray for yourself too, so that God will heal you of your blindness? He said: I haven’t even thought of that yet. I meet many people who don’t see the meaning of their lives, they have their troubles that they tell me about, they lost their jobs, family, and health, and so I try to help them. I have a job, I have a family, and good friends, so I didn’t even have time to start praying for my recovery. After all, I have so much and others don’t. What will we answer to Jesus when he asks us on Sunday: What do you want me to do for you?

Today, Jesus tells us about how we look and follow the sky. For example, we can say: “This morning, after three days of continuous rain, the sky appears clear and bright, as if it were one of the most beautiful days of this autumn.” From day to day, we can become increasingly aware of the weather changes that meteorologists report to us. Jesus tells us today: “You understand the signs of the earth and the sky, but you do not understand the present age” (cf. Lk 12:56). Those who listened to Jesus did not discover in him a unique chance in the history of humanity. They did not recognize him as the Son of God. In other words, they did not recognize the time, the hour of salvation.

II. The Vatican Council in the constitution Gaudium et Spes (No. 4) updates today’s Gospel: “The Church in every era bears the responsibility of examining the signs of the times and interpreting them in the light of the Gospel (… ) The Church must therefore know and understand the world in which it lives: its expectations, efforts and its sometimes dramatic character.”

When we look at history, it is relatively easy to pinpoint the opportunities we lost because we did not discover the times we lived. But, Lord: what opportunities are we wasting today, now, nowadays, if we don’t read the signs of the times, or if we don’t read today’s problems in the light of the Gospel? Today, Jesus reminds us again: “How is it that you do not know how to judge the present time?” (Luke 12:57).

In conclusion, let’s recall the words of St. John Paul II, which he said at the beginning of the new millennium: “our Christian communities must become authentic “schools” of prayer, where the encounter with Christ is manifested not only by asking for help, but also by giving thanks, praise and obeisance , meditation, listening, warm feelings, up to the “in love” of the heart. It should therefore be an intense prayer, but it does not free us from the binding task of engaging in the history of salvation: by opening the heart to love God, opening it also to love our brothers and enabling us to build history according to God’s plan.”

Today, I will be more receptive to the signs of the times and my surroundings. ▪ I can ask myself these questions during the day in individual situations, but also at the end of the day during the evening prayer: How is God speaking to me through all this? What is he inviting me to do? What is fair to do? How can I be involved in the history of salvation? ▪ Each of us can discern what is good. That’s why the conviction falls from the mouth of Jesus today: “Why don’t you judge for yourselves what is righteous?” Let’s not expect that others will make decisions for us or that someone else will represent us in this matter.

Brothers and sisters, this question has occupied man for millennia. Every day, we priests, as well as you believers, are confronted with the question, why is evil present in the world? Why do innocent or young people die? It is a question that moves around us, along with the question of death. That is why, after a long time, I also reached for a book by the Swiss cardinal of a holy life, the Servant of God Charles Journey, which I had on my desk and dealt with the question of evil.

” The question of evil is complex, but that does not mean that it has no solution, or that the solution is not certain. But it means that the answer to the question of evil will come to us when we come to a certain point where everything becomes clear. Why do we often prefer to accept the raising of problems rather than the answers to them? Why is our spirit more disposed to embrace chaos than Truth itself? ” [1] asks Cardinal Journey.

The answer to the question of evil is given to us by the Divine Savior when we hear today in the Gospel how he goes into the desert. Today, Jesus leaves for the desert, giving us an example of what is essential. Before he began to teach anything, he withdrew to the desert, where he spent 40 days in profound union with his heavenly Father. A person marked by the consequences of original sin, evil inclinations, passions, and personal sins does not overcome them by the power of his own will but needs God’s grace. He always has it when he is not in a state of grave sin, and he multiplies it precisely through prayer, which is the path of deep union with God and is a true foreshadowing of life in Heavenly glory.

Just like in the case of the Israelites, this journey through the desert is the path of conquering the promised land. However, it begins with the desert, also a place of repentance. In the desert, the Israelites have not even conquered the land; they are not a nation but no longer enslaved. They are alone with their God in it, and this time is lovely in God’s eyes but less sweet in the eyes of the chosen people. A long time separates them from the moment of Passover, which foreshadows the Redeemer’s Easter.

It’s been more than a year since we experienced human helplessness against the coronavirus disease, which could fit everything from the whole world into a drink can. A man of the 21st century who thought that he could do everything and that nothing was impossible for him is suddenly powerless. Rich people can pay massive amounts of money to be vaccinated. But he does not choose death. Young, old, rich, and poor at the same time. Even in our country, no one would not be surprised by the news of the death of a person close to him.

Humanity is passing through the desert of its existence, and God has allowed us to lift our minds and souls to him and be converted into soul and body.

For centuries, the Polish nation has been gathering at this time for intensive prayer in Warsaw’s Basilica of the Holy Cross, where they ask for God’s blessing for the entire country. This very place, where they keep the relics of the wood on which our Lord Jesus Christ suffered, became the site of attacks by supporters of another epidemic – the LGBT rainbow plague. The man who took Christ off the Cross wants to place himself there by force. The rebellion of creation against its Creator, which has been going on since the beginning of the world, has a clear winner in advance.

This season of Lent, which we entered only a few days ago, should be a time of desert. In the center of it will be a deep union with God through Jesus’ redemptive Cross. Let’s use it as best we can and meditate as often as possible on the suffering of the Savior, with which he redeemed us and thus made us God’s children.

Let’s decide today how we will survive this fast and ask our conscience daily how we managed to fulfill our resolution. Let’s dedicate at least 15 minutes a day to personal prayer. We are reading about the Savior’s suffering by meditating on the Stations of the Cross or praying the painful rosary. Let’s visit our churches during the walk and greet the Divine Savior in them. On Sunday, let’s read the readings of the Holy Mass in advance and meditate on them. Finally, you who have children and your families, teach your children about the Savior’s suffering.

Finally, let the words of the Angelic teacher, St. Thomas, be an encouragement to us:

” If anyone wants to live perfectly, let him do nothing but despise what Christ despised on the Cross. And he longs for what Christ longed for. No virtue does not have its example on the Cross. If you are looking for an example of love, no one has greater love than the one who lays down his life for his friends. (John 15:13)

And that is what Christ did on the Cross. Therefore, if he gave his life for us, it must not be difficult for us to endure any evil for him. How can I repay the Lord for defending me so many times? (Ps 116,12)

If you are looking for an example of patience, you will find the most significant one on the Cross. Great patience manifests in two ways: when one endures great suffering patiently, or when one endures what one could avoid but does not avoid. Christ suffered much on the Cross: O all you who walk the way, see if there is such pain as mine. (Nar 1,12)

And he bore it patiently because he did not threaten when he suffered. (1 Peter, 2.23)

And like a sheep led to the slaughter, he remained mute like a lamb before the shearers. (Is 53.7)

He could have avoided the suffering, but he didn’t. Do you think I could not ask my Father, and He would not send me more than 12 legions of angels at once? (Mt 26,53)

So the patience of Christ on the Cross is incredible. Let us run patiently into the battle, as we have been commanded, with our eyes fixed on Jesus, the originator and finisher of our faith.” (Heb 12,1-2) [2]

The current coalition headed by the ex-communist Fico would not have won the government without the help of several misguided conservatives and believers, including the clergy. Some of them are satisfied with it today, despite everything the government does against justice, peace, culture, democracy, and the standard of living of the majority. They do not understand or ignore that the government, of which President Pellegrini is a de facto part, is also acting against what the social teaching of the Church teaches about government and politics.

The coalition of Fico’s Smer, Pellegrini’s Hlas, and Dank’s SNS canceled the status of the plenipotentiary for the protection of freedom of religion or belief during the year of the government. She bullies and punishes the police officers who dealt with their corruption, and she gives high state positions to several of the accused. She abolished the Special Prosecutor’s Office, which dealt with organized crime and major corruption cases. By changing the criminal law, she released several defendants and severely limited the possibility of prosecuting and punishing others. It has significantly limited critical political discussion in the media. She doubled her salary and is now preparing “consolidation” measures to lower the standard of living for the majority, especially for the poor, families with children, pensioners, and small business owners.  Fico promised lower prices but is acting to make them higher. Charitable organizations will lose tens of thousands of euros. Even the outgoing health minister said this “consolidation” will devastate the health sector. and the 23% VAT on energy will hit pensioners hard. 

From the Pope to Fico et al.

In September 2021, the Slovak Church emotionally welcomed the visit of Pope Francis. She helped the current government coalition win the parliamentary and presidential elections two years later. Indirectly by failing to teach and motivate people, with rare exceptions, to act and vote according to justice and what the Popes teach about government and politics, and some clergy also directly supporting the current governing parties.  ) Support continues despite how this government has been acting against what it preaches and does for a year, the Pope, which harms Slovakia.

Prime Minister Fico on St. Cyril and Methodius spoke of a bulwark against liberalism and progressivism. Still, in 2024 alone, his government repeatedly refused to use the opportunity to take a critical stance against the activism of some EU institutions promoting the “rainbow” agenda even though KDH urged them to do so. For example, when the EP voted on the right to abortion or when the Court of Justice of the EU decided that member states had an obligation to recognize the official change of biological sex confirmed in any way in another EU state. (  ) 10/3/2024 The National Assembly of the Slovak Republic did not approve a resolution critical of the European Parliament’s efforts to include the right to abortion in the EU Charter of Fundamental Rights. Together with the Progressives, the parties of the government coalition deserved it. 

The Misery of Christian Slovakia

At the end of September 2024, a well-known priest – religious wrote to me: “In the last few days, I had several trips to Slovak parishes, I met several well-known people, and I am appalled at the catastrophic state of Catholics in Slovakia. The clergy, led by their bishops, are to a great extent responsible for this. TaraboFicoid sentiments and their glorification are crowned by a Slovak Catholic who is perfectly at ease by calling thanks to God for Putin and the Russians, who will protect us from the Gender ideology. There is no end to the glorification of Fico and his criminal policy, not only among Catholics but also among priests and bishops. They are completely blind and tell Fic about his LEP that he will prevent Gender ideology, which is equivalent to exchanging the morality and character of Slovakia for a bowl of dirty lentils. I believe that you can write an article about this and point out the Malignancy of the machinery that allows hyenas to rule and drags Slovakia into a black hole, into the period of Bolshevism and sinister communism. It would be necessary to call on the bishops to rise and fight for life, Christian culture, and morals, above all by applying justice and not by cheap shouts and knitting the masses with stupid phrases at which Cháska only laughs dumbly around Fic…”

Controversial policy of the Slovak Church

These words make two important facts visible: 1. The Slovak church is divided, at least in its attitude towards the government and socio-political reality, in a similar way to civil society. 

2. In the Catholic Church, the influence and spirit of members of Pacem in Terris and nationalists, who are closer to ex-communists than real democrats, are far from what the popes teach in the socio-political field. In the first free years after November 1989, such and such supported a group of ex-communists and nationalists under the leadership of V. Mečiar, and now their followers under the leadership of R. Fico. They are complicit in the fact that in the area of ​​justice, the construction of which was marked by Benedict XVI. for the essential role of every generation, formally Christian Slovakia belongs to the worst in Europe. (more here:  

I don’t want to discuss the various reasons why they do it now, but it must be said that they bear joint responsibility for the moral, economic, social, and cultural consequences of these politicians’ rule. I will mention their main arguments.

Ideals and ideology

Many of them sincerely care about better-protecting life and families. However, their ideal turned into an ideology. Just like Marxists when dealing with social justice or genderists when striving for women’s equality, they misidentified the cause of the problem they wanted to solve. They often used the wrong means and, therefore, brought more harm than good.

They are justifiably annoyed by the artificial race, the breakdown of “traditional” families, the intolerant promotion of gender ideology, the poor moral level of many people, or the reduction of the influence of the Church. They mistakenly point to the vaguely defined “liberalism” as the cause. They talk about Christian and traditional values ​​without clearly defining them and considering their relationships and hierarchy. When it comes to political activities, they deal only with the protection of life, practically reduced to the ban on abortion, and the fight for the family is essentially reduced to the fight against genderism and the Istanbul Convention. Moreover, perhaps the worst is that they do not use the same yardstick for all politicians and parties.

In promoting selected values, they support politicians who grossly violate other, at least equally essential, values ​​or commandments of the Ten Commandments. And sometimes the same ones. For example, M. Kuffa, on 5/30/2018, the day after he demonstrated for Kotleb’s bill to ban abortions, in an interview for Parlamné Listy, praised Fico for rejecting the Istanbul Convention. Even though five days earlier, Fico supported the preservation of the abortion law, which his native Communist Party adopted Even though the SMER government, in 2015, approved the State Strategy of Human Rights, prepared under the leadership of Rainbow activists. 

Even though SMER deputies in the European Parliament repeatedly supported rainbow-liberal proposals before the 2023/24 elections, Fico, his Smer, and the presidential candidate were also actively supported by several priests. Many Christians are satisfied with this today, even though the government canceled some pro-family measures and approved some that will make life worse, especially for the poor, including families.

Chaos in concepts, thinking, and deeds

In discussions and polemics, Thomas Aquinas often began by explaining basic concepts. G. Orwell, in the dystopian work 1984, showed how the demagogues of dubious regimes and ideologies use the confusion of ideas and changing the meaning of words to control the crowd. 

The leading cause of the “non-Christian” attitudes that bother us is not liberalism or progressives, as our anti-liberals proclaim, but practical materialism and moral relativism. The label “liberalism” is misleading; it creates chaos in concepts, thinking, and morality. This was done, for example, by the pro-life activist A. Ch. when he labeled all victims of abortion since 1957 as victims of liberalism. Even though the Russian communists were the first to approve free abortions, our communists also did, and after the fall of their dictatorship, the number of artificial abortions in our country dropped significantly. Today, many do so, while in addition, they only criticize the supposedly liberal KDH or the Democrats, but not Smer, the Hlas emanating from it, or nationalist extremists.

When we evaluate politicians not according to vague “liberalism” but according to the criteria of the Ten Commandments, freedom, justice, and moral relativism, we see that communism is much worse than liberal democracy and communist-corrupt politicians worse than liberals. They are the same when it comes to family and abortion but worse when it comes to corruption and justice.

In addition – in all “liberal” Western democracies, the Church and Christians have freedom, unlike any communist or Marxist-socialist government and dictatorship. From 1917 to the present, from Russia to Slovakia, Asia to Venezuela.

Life born and unborn

Rejection of anti-corruption protests and support for corrupt politicians brandishing anti-liberal slogans is justified by some with the argument that killing someone (by abortion) is worse than robbing. They don’t understand or don’t want to acknowledge that life can also be destroyed by taking away someone’s housing, food, or health care. That corruption is not only a “noticeable” hundred for a doctor or an official but also thousands, which will result in fewer roads being built, which will make it impossible for people with low incomes to study. Or when someone dies needlessly because an expensive medical device was bought in Slovakia for the price that would buy two in the Czech Republic.

They ignore the words of Pope Francis that both born and unborn life must be protected and that the worst destroyer of life is war and corruption. “If we are talking about corrupt politicians or economic agents, who pays for it? They pay hospitals without medicine, the sick without care, and children without education. They are the modern-day idiots who pay for the corruption of others. And who pays for the corruption of some church official? Children who do not even know how to bless themselves, who do not know the catechism, who are not guided, pay for it. It is paid for by the sick, whom no one visits. The poor pay. The poor pay for corruption, the poor materially and spiritually.” (Francis) This was exactly what Bishop Lach’s statement in January 2016 was about, which upset Prime Minister Fico so much. (full text here:  

If the Church and Christians strived more for justice and solved how corrupt politics and state management destroy born life, it would be more credible for many, even if it talks about unborn life.

Values ​​of Putin’s Russia

From the point of view of common sense, natural justice, democracy, and the social teaching of the Catholic Church, perhaps the worst thing is that these Christian anti-liberals label Putin’s Russia as the savior of our Christian or traditional culture and values. Even Putin and his minister (in the words of the Pope) Kirill use it as part of propaganda to ideologically justify their own power and imperialist war of conquest because, like Fico, he knows that many Christians will fall for it.

The fundamental mistake or misleading of those who claim this is that they use a diametrically different yardstick for Russia and the democratic West. The only concrete fact with which they prove it is that they have banned the spread of LGBTI propaganda in Russia. At the same time, they ignore or conceal the fact that in almost all Christian, democratic, or conservative values, Russia is much worse off.

In Russia, compared to the EU, there are many more abortions, murders, suicides, divorces, fatal traffic accidents, and tolerated domestic violence. Not to mention the standard of living of most people. Social differences are greater there than in the “capitalist” EU, social security is worse. Of course, corruption and law enforcement are much worse. President, ex-communist, and KGB officer billionaire Putin has a super-luxurious residence worth an annual income of 180,000 Russians.  There is practically no freedom of the press there. Several critical journalists or opposition politicians were murdered, and others ended up in prison. Religious freedom is severely restricted there, at best to the level it was in our country under the communist dictatorship before November 1989. This also applies to the occupied territories of Ukraine. 

No one has said which values ​​Russia is supposed to protect or how to do it. Like now in Ukraine? In February 2022, Putin unleashed the biggest war in Europe since the end of World War II. Three times larger in territory and population, Russia is waging a war of conquest even though when Ukraine gave up its nuclear weapons, it contractually guaranteed its freedom, independence, and territorial integrity. (Budapest memorandum, 1994) Words of the Pope about the cause of the war.

About 10 million Ukrainians left their homes, and about 600,000, primarily young and qualified Russians, left Russia. Of course, the majority for the democratic West. In this way, they broke many times more families than genderism can.

Multibillion-dollar damage to destroyed infrastructure razed cities and villages. In addition to schools and hospitals, the Russians killed or looted over 600 temples and church buildings and abolished religious freedom. (Statement of the IRFBA Chair on two years of Russian aggression against Ukraine accompanied by abuse, killing of priests, and destruction of places of worship here:   

As a result of the Russian war, spending on armaments rose to a record level worldwide. In Russia, almost 20,000 people have already been arrested for anti-war protests, in February 2024, 848 were prosecuted, and 267 were imprisoned. For example, the nurse Olga Menšichová faces eight years in a penal colony. 

Tragic consequences

It is tragic that in Slovakia, which experienced decades of communist dictatorship, including the persecution of the Church, as well as the Russian-Soviet occupation, after 33 years of freedom, so many people, including several clergy, believe the ex-communists Putin and Fico, their partner and propagandist.

Formally, Christian Slovakia ranks among the worst in Europe in supporting such Russian and undemocratic policies. Christians, including the clergy who support it, are thus acting like the Pacem in Terris movement established by the communists during the “normalization” before November 1989. In the name of reduced partial value – then social upliftment, now anti-genderism, they support a government and policies that harm freedom, democracy, justice, the common good, and genuine Christian morality and culture. And in the end, also to what it proclaims. The communist dictatorship ended up giving workers a much lower standard of living than free democratic countries. 

The Pacem in Terris also harmed the Church’s good name, and Christian dissidents who were united with the Pope benefited in particular. Today, these Christian anti-liberals supporting the current Slovak government coalition and Putin’s Russia, acting in politics against the teachings of the popes, in addition to this government, also contribute to the fact that several normal people with a sense of justice end up with the progressives. They discourage more people from the Church and its values ​​or teachings than they bring them to it.

Adam and Eve had intimate fellowship in the presence of God before the fall (Genesis 3:8). Since that time, sin has prevented our ability to be in the physical presence of God (Exodus 33:20). Now only the holy, sinless angels are in the physical presence of God (Luke 1:19). But Christians have the presence of God within us by His indwelling Holy Spirit (John 14:23; 15:4), and that indwelling presence comes only through faith in the Lord Jesus Christ.

We are aware of the reality of this presence from our obedience to His Word. “We are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praise of Him who called you out of darkness into His wonderful light” (1 Peter 2:9). Note that Peter says that “we are chosen people . . . belonging to God.” If we belong to Him, will He not be present among us? We never lose the reality of God’s presence, no matter how badly we fail; we never sin so much as to lose our salvation; we never sink so far as to banish the Holy Spirit. We can anger God because of our sin, but true believers never lose the presence of the Holy Spirit. While we will never lose the reality of God’s presence, we might lose the “sense” of His presence.

Every child of God invariably goes through this feeling of losing God’s presence from time to time, like a landlord who has left his house and gone away on business for a while. He has not left the house completely empty, for, if he had, he would have taken all his belongings with him. But because he has left all his furniture and belongings in that house, does it not mean that he will return once again? Any believer knows that there are times of spiritual leanness when perhaps the Lord determines to test our faith. Does He not push us through the winnowing flames of affliction that we might be all the more pure (Job 23:10; 1 Peter 1:7)?

But the practical result of being in God’s presence is joy! Many Christians seem gloomy and dejected because they lack this sense of God’s presence. The fellowship is sweet for those who walk with the Lord in obedience and faith. But the sweet fellowship that comes from obedience and trust in the Lord is not a passing feeling. It sustains us, especially during trials, for “the joy of the Lord shall be your strength” (Nehemiah 8:10). James, the Lord’s brother, writes, “Consider it pure joy, my brothers, whenever you face trials of many kinds” (James 1:2) because trials produce faith and develop perseverance. When we persevere through trials, proving to ourselves and to others that our faith is real, our sense of God’s presence increases, as does our joy.

David speaks of a joy that only the righteous can know (Psalm 16:11)—a joy that is but a foretaste of a far greater and everlasting joy when we see the Lord’s face in the glory to come.