Contracts – how much joy they often make and how they are not kept.

When British Prime Minister Arthur Neville Chamberlain arrived from negotiations in Munich, he was happy to show the treaty of the agreement, which was Munich’s betrayal, and the agreement became a scrap of paper. When God made a covenant with Abraham, he said to him: I will give you and your descendants after you the land in which you are a stranger; the whole land of Canaan for an everlasting possession, and I will be their God. Then God said to Abraham: “But you also shall keep my covenant, and your seed after you throughout all generations.”

God decided to make a one-sided, eternal covenant to be the God of Abraham and his seed. Israel did not keep the covenant; God did. However, this nation went through various tragedies due to its unfaithfulness, such as Assyrian and Babylonian captivity and the destruction of Jerusalem. Subsequently, the country was scattered all over the world by the Romans, survived the Holocaust, and is still here. God protects it even though, as a nation, it did not accept God’s son as the Messiah.

Jesus said to the Jews and us, “Truly, truly, I say to you: Whoever keeps my word will never see death.” It is his promise (covenant) for us as well. For Israel, it is the promise of constant protection and existence; for us, it is the promise of eternal life. Israel did not accept the Messiah. What about us? That’s why we ask. What do we do with the received word of Jesus, and what does it mean to keep it? – To carry God’s word in the heart, mind, and memory. That is, returning to it and constantly refreshing it. In this way, the word of Jesus will be alive in us and bring life that nothing can overcome, not even death.

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We are descendants of Abraham… John 8,33

Today, the Lord addresses the Jews with harsh words. And not just anyone, but “those Jews who believed in him” (John 8:31). This dialogue of Jesus undoubtedly reflects the difficulties the Jewish Christians caused in the Church’s beginnings. Since the Jews were descendants of Abraham by kinship, they considered themselves superior not only to the Gentiles who did not believe but also to all non-Jewish disciples of the same faith. They say: “We are Abraham’s seed” (John 8:33); “Our father is Abraham” (v. 39); “We have only one father, God” (v. 41).

Even though they are Jesus’ disciples, Jesus seems to mean nothing to them that could add to their noble origin. However, this is where they could have done better. The true sons of God are not those according to physical descent, but the promised heirs are those who believe (cf. Rom 9:6-8). With faith in Jesus, anyone can achieve the Abrahamic promise. Since this is so, among the disciples, “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for they are all one in Christ Jesus” (cf. Gal 3, 27-28).

We, too, can be tempted to be led astray by spiritual pride. We don’t need to talk about our relationship with other religions; let us think only about our own Church. How often do some of us consider ourselves to be better Catholics than others just because we are part of this or that movement, follow this or that discipline, or pray different prayers or devotions? Some may promote themselves because they are rich, others because they have studied more.

Some are because they hold important positions and others. After all, they come from wealthy families. Therefore, let us remain in truth and service to others, which brings true freedom and inner transformation so that we can grow in righteousness and holiness. “I would like each of us to feel the joy of being a Christian… God leads his Church; he is her support, especially in difficult times” (Benedict XVI).

Thoughts for today’s Gospel:

Knowing the truth brings freedom in the form of inner transformation. This transformation is, therefore, a spiritual process in which a person grows in righteousness and holiness › St. John Paul II.

The more a person does good, the more accessible he becomes. There is no true freedom without service to goodness and justice › Catechism of the Catholic Church.

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Saint Joseph.

Dies enthält ein Bild von: Celebrating St. Joseph, our patron and protector

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St. Joseph-bridegroom of the Virgin Mary.

St. Joseph was chosen by God as the bridegroom of the Blessed Virgin Mary, as the foster-father of his only-begotten Son, as the head, breadwinner, and guardian of the Holy Family. Today the Church worships and invokes St. Joseph also as his heavenly patron, as his special protector and intercessor with God. St. Joseph was born in Bethlehem.

Although he was one of the descendants of King David, he was very poor. He moved to Nazareth, probably for work. There, the Holy Scriptures mention him already as a mature man. He was a carpenter. That’s why they also called Jesus the carpenter’s son. In Nazareth, he became engaged to a girl named Maria. According to the Jewish custom of the time, an engagement was already considered a marriage, but the betrothed did not live together for a year. The Holy Scriptures say that the Virgin Mary was already betrothed to Joseph when the Archangel Gabriel announced to her that she would become the Mother of God.

However, the secret of the Son of God was to remain hidden from people. Even Joseph did not know about him at first. When Joseph noticed that Mary, who was engaged to him, was in a blessed state, although they had not yet lived together, he wanted to release her secretly, that is, give her a release letter, where the reason for the release should also be stated. Josef did not think about an official, that is, a public release, because he was convinced of Mary’s innocence. In a dream, the Lord’s angel urged Joseph not to be afraid to accept Mary, his wife, because what was conceived in her is from the Holy Spirit. She will give birth to a son and he will name him Jesus. Here, God’s secret and God’s plan are revealed to us: Joseph, the Nazareth carpenter, Mary’s groom, will be Jesus’ father before the Israeli law, thereby saving Mary’s honor and taking care of her and Jesus.

This was the main cause and purpose of Joseph’s marriage to Mary. We can imagine how much Mary would have suffered from people if it wasn’t for Joseph! Mary would not have been able to refer to the secret of the angels announcing that she conceived Jesus, overshadowed by the power of the Most High. The world wouldn’t believe her. Even Jesus would find it difficult to perform publicly if he could be accused of an illegal origin! Thus, before the world and before the law, Joseph was Mary’s husband and Jesus’ father. The honor and good name of Mary and Jesus were saved. In addition, Mary and the baby Jesus needed a provider and a protector.

About the size of St. Joseph is expressed by St. Augustine as follows: “In heaven, not all are holy in the same way, they do not shine with the same light: the brightness and magnitude of these stars of paradise also depend on whether they are more or less close to the Sun of righteousness, which is Jesus Christ, and to the Immaculate moon, which is the most holy Virgin Mary.

Among all the stars of heaven, among all the saints of paradise, no one can be closer to Jesus and Mary than St. Joseph, since he is the foster-father of one and the purest bridegroom of the other. And it is precisely on this double dignity, which heaven grants him, that his superiority and exaltation over all holy and blessed spirits is based”.

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The Pope, Ukraine and the white flag. Why was Francis’ statement unfortunate and not for the first time.

  Not even the Vatican spokesman’s well-argued reasoning can mask the power of the image – especially when the white flag is followed by words of shame and losers.

Why was František's statement unfortunate and was it not the first time 
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We do not want to lock our content like most opinion-forming media in Slovakia. With your support, we want to stay open and narrow the gap between the informed elite and the people who can’t afford it. The first impression was not good. When the media reported on the Pope’s words on Saturday night to give Ukraine the courage to negotiate  under the white flag, it almost looked as if Francis had called on Kyiv to capitulate.

Although in the hours that followed it became clear that the context of the Pope’s statement was broader and deeper, the aftertaste remained.

It is not the first time that the sower’s words did not fall on fertile ground. But not only because of the hardness of the ground but also because of the clumsiness of the announcer himself.

What was heard and when

The Pope talked about Ukraine on February 2, when the staff of the Swiss French-language public broadcaster Radio Télévision Suisse (RTS) visited him in the Vatican to record a television interview with him, which is to be broadcast on March 20 in the Cliché magazine dedicated to culture.

Since the theme of the show is supposed to be white, journalist Lorenzo Buccella’s questions revolved around the different meanings of this color.

As part of the promotion over the weekend, RTS made part of the interview available – of course, the most explosive – to the news agencies ANSA and  Reuters, from which other media subsequently took it.

Both agencies drew attention to the Pope’s words about the white flag in the headline of their reports. Still, in the text itself, they did not avoid the corollary that “negotiation never means capitulation”.On the contrary, the Pope’s words “when you see that you are defeated, that things are not going well, you must have the courage to negotiate”, did not escape TASR.

Since A was heard and B was not heard, the impression was created in the Slovak public space as if František was talking about acknowledging defeat.

More honest readers could put the Pope’s words into context immediately after the publication of the agency’s reports, as the complete transcript of the questions and answers was published by the Vatican news portal Vatican News – first in Italian and later in other languages.  

So what exactly was heard?

There are those in Ukraine who are asking for the courage to surrender, calling for a white flag. But others say it would legitimize the most powerful. What do you think about it?

That’s one interpretation. But I believe that the stronger is the one who sees the situation, who thinks about the people, who dares to show the white flag and negotiate. And today it is possible to negotiate with the help of international powers. The word negotiate is bold. When you see that you are defeated, that things are not going well, you must have the courage to negotiate. You are ashamed, but if you continue, how many more dead will be added? And it will end even worse.

Negotiate in time, and look for a country that will be an intermediary. Today, for example, in the war in Ukraine, many want to be a mediator. For example Turkey… Don’t be shy to negotiate before it gets worse.

Would you also offer to negotiate?

I’m here, period. I sent a letter to the Jews in Israel to think about this situation. Negotiation never means surrender. It is the courage not to lead the country to suicide. Ukrainians with their history, poor people, Ukrainians under Stalin, how much they suffered…

Is white the color of courage?

That’s right, white is the color of courage. But sometimes the anger that leads us to courage is not white…

From the context of the conversation, according to the spokesman of the Holy See, Matteo Bruni, it is clear that the Pope took the image of the white flag from the moderator, while not using it as a symbol of capitulation, but of negotiation. At the same time, he added that the Vatican’s position on this issue remains unchanged for a long time – it is necessary to conclude a truce and look for a diplomatic solution that will guarantee a just and lasting peace.

However, even the well-argued reasoning does not cover the power of the image – especially when the words about the white flag are followed by words about shame and losers, which Francis has never used before. The irritated reaction of Ukrainian representatives, including Archbishop Sviatoslav Ševčuk, is therefore not surprising. Quite simply, Francis looks at many things from too great a (Latin American) distance, and therefore distortedly, to the point of not knowing. Therefore, some of his statements are unfortunate. (In the case of missing senior citizens in Slovak streets, even comical.)       

No, it is not a criticism of his call for an end to the war. His predecessors did it too and it is so right. After all, who else should release the doves of peace, if not the men in white?

Francis looks at many things from too great a (Latin American) distance, and therefore distortedly, to the point of not knowing. And that is why some of his statements are unfortunate.

But the louder Francis’s appeals will sound, the quieter and more intensive papal diplomacy should work. In this, however, the current head of the church differs from, for example, John Paul II, who, in addition to exclaiming “Mai più la guerra!” (Never again war!) avoided commenting on and publicly seeking solutions to the conflicts in Yugoslavia above, Afghanistan, or Iraq. On the other hand, feverish diplomatic activities took place outside the spotlight.

Francis, on the other hand, comments loudly on everything and everywhere. The days when press conferences on board the plane were the highlight of the Pope’s media appearances are, it seems, irretrievably gone. There is an influencer pope who – as Vaticanist Andrea Gagliarducci wrote some time ago – has elevated informality to a system.

Informal is not only his countless conversations but also his manner of expression. However, metaphors, similes, or meaning abbreviations, when, for example, he calls the church a field hospital, are striking and informative in sermons or speeches, but when dealing with demanding theological ( empty hell ) or geopolitical (white flag) topics, they bring more harm than good

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750th anniversary of the death of Thomas Aquinas The angelic teacher who never went out out of fashion.

He made a decisive contribution to the establishment of mendicant orders, whose unconventional work shaped not only the church but also universities.

An angelic teacher who never went out of style
Carlo Crivelli: Thomas Aquinas (15th century). Source: Wikipedia

Although St. Thomas Aquinas is no longer recognized without exception as a “general teacher” ( doctor communis), his influence on Western philosophy and theology is permanent.

A native of Aquinas near Naples, he died on March 7, 750 years ago, in the Cistercian Abbey of Fossanova, southeast of Rome.

Courage for new things.

Thomas was born around 1225 into a Norman noble family from the circle of Frederick II, who had been living in southern Italy for several generations.

He was expected to make an ecclesiastical career, but from an early age, he showed a special interest in science and new things. In his time, Aristotle was rediscovered, and the discussion of this “new thinking” aroused emotions, especially within Western theology.

The family entrusted Thomas to the well-known Benedictine abbey of Montecassino. However, it soon became too stuffy and tight for him there. Long gone was the era of the monastic reform movements of Cluny, Citeaux… For a young intellectual, a monastery was not a place that could satisfy his curiosity.

Thomas went to the University of Naples. There he learned about Aristotle and met the young and dynamic order of preachers, the Dominicans. These two discoveries were decisive for his further life.

Despite the great opposition of his noble family, Tomáš joined the attractive mendicant order. Later, as a recognized theologian, he made a decisive contribution to the defense and establishment of the mendicant orders, whose mobility and unconventional pastorate shaped the church, but above all the great universities of the High Middle Ages – much to the displeasure of the traditional clergy.

Thomas’s stay in Paris and Cologne, where he met important thinkers and continued his intensive study of Aristotle, was a turning point in European intellectual history. Under the guidance of Albert the Great and other scholars, he fundamentally contributed to the ecclesiastical authority by aligning Aristotelian thought with the principles of the Christian faith, which was initially suspected.

Finally, “straw alone”?

The extensive but unfinished work of Thomas Aquinas, of which the Summa theologiae is the most famous, was not created in a peaceful environment. As was customary with Dominicans, Tomas traveled a lot. His journey led from Naples to Paris, from Paris to Cologne and back, from Paris to Toulouse and Rome, and from there back to Naples. Without the help of his fellow brothers, to whom he dictated his works, his monumental work would never have been realized.

In his writings, Thomas is characterized by a clear and thoughtful style that is still admired today; his thinking is influenced by the distinction between knowledge and faith, emphasizing that reality is objective and true, while God’s revelation can only be grasped by faith.

Until the Second Vatican Council, Thomas Aquinas was considered the true guarantor and final authority on matters of Roman Catholic theology. However, he himself would not have agreed to it.

However, this methodological distinction did not prevent him from using rational means to make the existence of God acceptable. He influenced the entire tradition of scholastic philosophy with his method of precisely formulating various positions and answering them logically and rigorously. Many “contradictory” opinions became comprehensible only thanks to Tomáš’s precise presentation.

His influence spanned the centuries, from his canonization in 1322 to the official recognition of his teachings as the authoritative summation of Catholic faith and thought. Thomas’ canonization was, not least, the first church canonization of a complete theological work. The life and thoughts of Saint Thomas are inextricably linked.

Until the Second Vatican Council, Thomas Aquinas was considered the true guarantor and final authority on matters of Roman Catholic theology. However, he himself would not have agreed to it. He fundamentally rejected arguments that referred only to generally recognized thinkers.

At the beginning of December 1273, Thomas suddenly stopped writing. “Everything I’ve written seems like straw compared to what I’ve seen,” he said. Did he have a mystical experience or was it exhaustion?

In any case, he was deserted by the forces on his way from Naples to the Council of Lyons, where he was summoned by the Pope. Thomas died precisely among the monks, i.e. in the environment he deliberately left as a young man, in 1274 at the age of 49.

The “Angelic Teacher” was supported by angels during the mystical rapture, depicted by Diego Velázquez (1632). Source: Wikipedia

It never went out of fashion

On the occasion of the 750th anniversary of the death of Thomas Aquinas (1225 – 1274), the Dominican order also commemorates its famous brother. The German Dominican monk and social ethicist Thomas Eggensperger does not think that the existence of God can be proven. However, he still finds Thomas’s “proofs of God” inspiring, as he admitted in an interview with katolisch.de :

How well can the theology of Thomas Aquinas be reconciled with modern thinking?

Thomas is a medieval theologian, we cannot simply bridge this gap. Nevertheless, his understanding of human reason.

Thomas’s reputation still suffers from the fact that Catholic theologians at the end of the 19th century opposed him to modernity, especially Pope Leo XIII. By right?

Neo-Thomism was an attempt to cope with modernity. Thomas’s theology gives reason a high status. It is therefore well suited to bringing Christian thought into dialogue with non-Christian philosophy and the humanities—much more so than faith-centered theology or divine revelation.

From today’s point of view, the approach of the neo-Thomists seems rather apologetic. They often tried to prove the truth of their theological positions in opposition to various contemporary trends. Tomáš would be surprised to see how some make him a measure of truth.

Thomas used theology and the Greek philosopher Aristotle, who was rediscovered in his time, to show the fruitful interaction between faith and reason. In this way, he faced one-sided dogmatism and fundamentalism. For this reason, and not only because his work was repeatedly elevated to the Catholic doctrinal standard in the course of church history, it can be said that Thomas never actually went out of fashion.

Except Protestants. Why did Protestant theologians consider Thomas as their main opponent for a long time?

The theological concept of justification by faith alone, as defended by Martin Luther, did not suit Thomas, according to whom faith without love, i.e. without practical action, is possible, but is no longer a virtue. Even Luther’s pessimistic theology of sin cannot be combined with the harmonizing concept of Thomas, according to whom sin is simply human in various degrees and the struggle with sin belongs to human nature.

With all due respect to Thomistic theology, Martin Luther perceived this Dominican as a representative of classical “Roman”, ie papal theology, with which he argued as a reformer. This hostile image was consolidated in Protestant theology until the reformed theologian Karl Barth (1886-1968), who once again tried to place God’s revelation above reason. However, this is not possible with Thomas

In Luther’s time, at the turn of the 15th and 16th centuries, a great renaissance of Thomas’s thinking took place in Spain and Italy.

At the same time, the Spanish crown demanded an ethical discussion in the face of the atrocities that the Spanish settlers were committing on the native population of the newly conquered territories in America. The Crown regarded the West Indies as another province with all the rights and responsibilities as in Europe. On the other hand, the Spanish settlers did not show much interest in the demands of the authorities.

The theological school of Salamanca called for humane treatment of the native population, based on Tomas’s thinking. One of the representatives of this school, Francisco de Vitoria, referred in particular to the discourse on justice in the Summa Theologiae. Today he is considered the father of modern international law. Bartolomé de Las Casas, a fighter for the rights of indigenous peoples of America and the bishop of Chiapas in today’s Mexico, also refers to Tomáš and his concept of wisdom in his work.

In the 20th century, Thomas’ ethics also had an impact on discussions about the relationship between the general good and the good of the individual.

Thomas here clearly prefers the community to the individual. Today, it seems self-evident to give space to both the community and the individual, and not to perceive the relationship in terms of superiority or inferiority, but rather as qualitatively interrelated and to assume an interplay of goods.

Cardinal Secretary of State Pietro Parolin celebrated the Holy Mass at the place where Tomas died, in the Fossanova monastery. Should the Vatican have done more to honor this anniversary?

Yes, we wished we could see more. In any case, the Vatican continues to fund the Commissio Leonina. This commission was established in 1880 by the “social pope” Leo XIII, to publish a critical edition of the theological work of Saint Thomas.

Among the popes, only John Paul II knew Tomas. Benedict XVI was less interested in him and Francis does not consider himself a scientist anyway.

 

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Putin and the Pope, war and peace.

Pope Francis, who has been criticizing armaments since the beginning of his pontificate and who has been expressing support for Ukraine almost every week for two years now, mentioned several causes of the war. The main Russophiles do not take note but repeat what the Pope was wrong about. This was gradually proven by Putin, whose war caused enormous damage not only to Ukraine but also to Russians and people with low incomes all over the world. This is also shown by a brief calculation of Russian losses and the costs of the war.

The Soviet Union, ruled by Communists from Moscow, whose collapse Putin describes as the greatest disaster of the 20th century, expanded its territory by forcibly occupying other states, whose territory it then Russified. Mainly when Stalin and Hitler divided Europe, and then Moscow occupied the Baltic states. The USSR collapsed in 1991 due to its economic incompetence caused by the communists. After the collapse of the USSR, Ukraine renounced nuclear weapons, and Russia, in 1994, committed to guaranteeing its freedom, independence, and territorial integrity. (Budapest Memorandum)

In 2013-14, mass protests began in Ukraine after President Yanukovych rejected the association process with the European Union. The topic of grand corruption was also added. After weeks of protests, the parliament removed him from office. (similar change to our November 1989) In November 2016, Yanukovych admitted that he had written a letter to Putin with a request to send Russian troops to Ukraine. Then, in 2014, Russia forcibly occupied Crimea and Donbas, effectively starting the current war. (around 1900, 53% of Ukrainians and 28% of Russians lived in Donbass. More here: Donbas.

Putin got away with it because the sanctions were weak, they were not enforced, and the West still naively believed that good relations with Russia would be achieved through mutually beneficial trade. Putin evaluated it in such a way that he could afford to occupy Ukraine militarily, install a pro-Russian non-democratic government in Kyiv, as in Belarus, and tear off another territory. On February 24, 2022, he ordered the attack. He miscalculated because the Ukrainians began to defend themselves successfully, and the free West supported them militarily. The biggest war in Europe since the end of World War II began.

Destroyed lives and families

The greatest tragedy is the destroyed human lives. According to qualified estimates from September 2023, Russian military losses are approaching 300,000. This includes 120,000 dead and 170,000 to 180,000 wounded soldiers. Ukrainian losses are estimated at nearly 70,000 killed and 100,000 to 120,000 wounded. Since then, the death toll has risen. According to a January 2024 estimate by the United Nations High Commissioner for Refugees (UNHCR), more than 10,000 Ukrainian civilians have been killed in the war, including 587 children. On the 2nd anniversary, President Zelenskyi said that Ukraine has 31,000 soldiers killed, and the with the fact that the actual number may be twice as high. Putin and his Verchuška caused the most immense slaughter of Slavs after Hitler.

For a long time, Russia has had many more abortions, murders, and suicides than the EU. Putin’s propagandist, political scientist Rostislav Išenko, on the state TV Russia Today about the Ukrainian victims of the war: “We count it dry. 100,000. 300,000, half a million. I don’t feel any sadness about it; quite the contrary. The more we kill, the closer the end of the war is.” Russland verstärk Angriffe auf Ukraine: Entrüstung nach Propaganda-Aussage  • Russia’s average offensive war losses in February 2024 were 983 people a day – Those sent to death by Putin to murder Ukrainians and steal their freedom and territory.

In two years, the Russians attacked medical facilities more than 1,500 times despite international agreements.   

Ukrainian Greek Catholic Archbishop Šefchuk says how Russian aggression destroys families. “The Russians kidnapped 20,000 children from Ukraine… We also have 35,000 missing soldiers.” He quotes a devastated woman: “Am I a widow? Should I pray for my husband as a living person or as a dead person?”… “Today, most families are divided because men are in the army and women with children have left the city or even the country.” There are 4.5 million refugees in Europe alone; others are displaced in Ukraine. “The worst months of my life” – children taken from Ukraine, Eduard Buraš, who is dedicated to helping Ukraine, describes in an interview. Children carry the war with them; they have empty eyes and are afraid of the screeching of trams.

Persecution of the Church

The Russians also destroyed more than 600 temples and church buildings and abolished religious freedom. (Statement of the Chairman of the IRFBA on two years of Russian aggression against Ukraine accompanied by abuse, killing of priests, and destruction of places of worship here: In the occupied territories, the Ukrainian Greek Catholic Church was pushed underground, Senior Archbishop Shevchuk explained. “There are no more Catholic priests in this part of Ukraine. We received information that our people in Donetsk went to pray in the church every Sunday even without a priest, but the church was confiscated and the doors were closed. In the occupied territories around Zaporizhzhia, the Russian authorities issued a special decree banning the existence of the Ukrainian Greek Catholic Church and confiscating our property. That’s why people pray in their homes, and if they can, they participate in our services via the Internet.”

The ongoing imprisonment also reminds the danger faced by Catholics in occupied Ukraine of fathers Ivan Levický and Bohdan Heleta, who were arrested in November 2022. “Are they alive or dead? We have not received any news since their arrest. “They dragged Jaroslavovič out of the house barefoot, with a bag on his head. Later, they came and took his wife to identify him,”. I wrote about how a Slovak priest was kidnapped a year ago here. He died in the ruins of the church. A six-year-old girl and her grandfather were killed in the village of Veliki Burluk near Kupinask.

But some misguided Christians still proclaim Putin the savior of Christian culture and justify his aggression. 

Kremlin against Ukraine

The Russians occupied 42,000 km2 of Ukrainian territory until the invasion on February 24, 2022. Then, another 119,000 km2, which is 27% of Ukraine. In 2022, the Ukrainians regained 74,500 km2, leaving over 14% of the territory of Ukraine under Russian control. (Note – Hitler and the Hungarians took away 20% of Slovakia’s territory through the Vienna Arbitration) The Russians devastated an even larger territory. A joint report informs it of the Ukrainian government, the World Bank, and the United Nations. Housing, transport, trade, and industry are the most affected. (For comparison – according to the budget for 2024, revenues of the Slovak Republic should be €53.48 billion and expenses €61.32 billion.) The two-year war has so far cost Ukraine more than $19.6 billion in tourism revenue alone…

Under Stalin, Moscow caused a famine in Ukraine that killed 3-6 million people. For months, Moscow planned not only military operations but also how it would steal twelve thousand tons of grain worth a billion dollars a year. This did not work out for the Russians, but Ukrainian grain producers will lose 3.2 billion USD. The war caused food prices to rise worldwide, including in Slovakia.

It contained 300 tons of humanitarian aid, including generators. Shortly before, a transport with 33 pallets of assistance for 660 Ukrainian families arrived at the warehouse. (Caritas. pl)

The Russian government most harms Russians.

Little is said about the price the Russians are paying for the war. Since the end of World War II, no one has harmed the Russians as much as their government. In the material, social, cultural, and moral areas. (Facts here: Now, I will list only part of the material costs and losses from the ongoing war:

The average monthly salary in Russia (2023) is €712. (Slovakia €1,373; Austria, where the communists never ruled, €2,850.) Almost half of the people in Russia do not have enough wages to cover basic expenses. Also, 300,000 people died or were injured in the war, and also because There was a shortage of doctors. Two percent of doctors and health workers went abroad to avoid conscription. In addition, 3,000 medics were mobilized to provide care on the battlefield. In January 2024, the Russian media also published reports of desperate residents of Russian cities who were freezing in their apartments, where they were a few degrees above zero. In some places, there was even ice in the rooms. The reason was cracked water lines that had not been maintained for years when the funds intended for this were stolen corruptly. 

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Fifth Sunday of Lent Year B John 12, 20-33

Today’s Gospel tells about a group of pilgrims from Greece who came to Jerusalem for the holidays. The news about Jesus also reached them; they wanted to see him. They were a group of enthusiastic converts from Greek paganism to Judaism. We know that the depth of Jewish theology touched many Greek thinkers, which they discovered in Moses and the Prophets and the exemplary lives of Jewish believers. This group of pilgrims comes to Jesus through the apostles. They approached Philip, and he, in turn, told Ondrej about it, and together, they came to announce it to Jesus. The common prayer of the apostles opens the door of faith for them.

Desire is fundamental in the spiritual life. Those who truly desire to “know Christ” will find him. P. Jozef Augustín SJ, referring to the experience of St. Ignatius, says: “The essence of spiritual life is deep wishes and desires from our human side. If we didn’t have these deep desires and wishes, we wouldn’t be able to lead a real spiritual life. Therefore, before each prayer, let us ask ourselves what wishes to guide our prayer. Our prayer encounters with God are often superficial because they are not primarily motivated by deep desires, but rather by a sense of duty, guilt, fear, or human considerations.” “

Jesus told them, “The hour has come for the Son of Man to be glorified.” The meaning of his coming is the celebration of the “Son of Man.” What it means: “Son of Man”. It is a messianic title found in the prophets Ezekiel and Daniel. This title was the least warped by various false notions. Jesus prefers to use it when discussing himself and his mission.
On the other hand, this title also has a general meaning. In Hebrew, “son of man” means the general term “man.” Psalms use it in this sense, for example. In the celebration of the “Son of Man,” about which Jesus speaks, it is therefore about him, but at the same time, through him the lifting up of all fallen humanity, through his victory over sin and death.

Jesus knows that these people will soon have to return to their country, so he tries to give his teaching in the maximum possible summary. It shows that more important than seeing him and remembering his physical form is to hear, understand, and recognize his word. Then he announces to them a kind of maximum condensation of the Gospel: “Truly, truly, I say to you: Unless a grain of wheat falls into the ground and dies, it remains alone. But if it dies, it will bring forth a great harvest.” We see a mini gospel edition that fits into one grain of wheat. If we were so poor that we could not afford to buy a bible, one grain of wheat is enough, and let us meditate on it, observe it, and learn from it! A grain of wheat refutes false myths about the meaning of earthly life. Many think they are in the world to enjoy themselves as much as possible. But even when looking for a friend, we should not choose a reckless egoist; instead, we should prefer someone who knows how to make sacrifices. If a grain of wheat wants to produce a harvest, which is its purpose and what we expect from it, it must fall into the ground. We can say that it has to “bury itself,” die, and sacrifice its beauty and taste, and only then is it able to sprout and bear fruit. God also has his wheat grains, which are us. We have similar purposes: to bring a harvest, both physically and spiritually, even at the cost of sacrifice.

Another statement confirms this: “He who loves his life will lose it, and he who hates his life in this world will save it for eternal life!” Let’s ask ourselves, “What is my relationship with my earthly life?” they ask, “How am I doing?” I usually answer with a smile: “After living in exile and being sentenced to death, very well!” We forget that man was expelled from paradise after the original sin. He got into a world that is said to be in the power of the Evil One. (Cf. 1 John 5:19) We are all condemned to death. How deluded we are when we love our exile. We probably love it because it is still so beautiful that we don’t even realize it, but our homeland is in the heavens. Old age and dying will test us the most in this area. Are we looking forward to meeting our Lord and God, or are we anxiously worried for our lives? Do we want to enjoy as much as possible, or are we willing to sacrifice and bear fruit? Are we willing to give up our selfishness and become the Revelation of God – Love?

“If anyone serves me, let him follow me! And where I am, there my servant be also. Whoevealso be there’s me, the Father will honor him.” How strange it sounds: Serve, servant! But God himself is a servant. Jesus reveals God, who washes the apostles’ feet. But God does much more humble things, like washing feet. He works in us so that we can eliminate all evil, both of a physical and spiritual nature. The word “serve” seems inhuman to us. We fight for liberation from every form of subordination. We also want to escape under the “oppression” of God’s commands.
On the other hand, our unwillingness to obey God and his laws throws us into slavery to our unbridled passions. Free from the law of Love, we become slaves to ourselves and demons. Service to God through Christ leads to man’s glorification. The Creator himself will honor such a person. God was not jealous of man’s greatness because it lies in Love and, therefore, in himself.

“Now my soul is excited. What does he have to say? Father, save me from that hour? After all, I came for this hour. Father, glorify your Name!” We know what Jesus means by the hour for which he came into the world. It is not his Transfiguration on Mount Tabor but his painful death on the Cross. Jesus lives for this hour. And this is the gateway to the revelation of Love. A voice from heaven answered his request: “I have already glorified and will glorify again.” This voice sounds like a testimony for us.

Let us note one last thought: “Now is the judgment of this world; now shall the prince of this world be cast out.” And I, when I am lifted from the earth, will draw all to myself.” Jesus is talking about the judgment of the world. Those who believe in him will not be judged, but the world will be considered. The prince of this world will be cast out. The devil is here called “the prince of this world.” He is a ruler who wants to corrupt us, who wants to take away our faith, hope, and Love, and who wants to destroy our purity. He attacks us through the media and politics. Let’s not let him corrupt us. We will win over him only when we cling to the Cross, when we accept the Crucified Jesus as our Lord and deny our selfish ego, unwilling to die to self. Jesus, raised from the earth on the Cross, has an extraordinary power of attraction.

Bishop Meliton of Sardis says: “He was led like a lamb, he was killed like a sheep, he redeemed us from the service of the world, as if from Egypt and freed us from the devil’s slavery, as if from the hand of Pharaoh; he marked our soul with his Spirit and the members of our body with his blood. He covered death with shame and made the devil cry like Moses the Pharaoh. He smote iniquity and condemned unrighteousness to barrenness like Moses Egypt. He brought us from slavery to freedom, from darkness to light, from death to life, from tyranny to the eternal kingdom, and made us a new priesthood and a chosen people forever. He is the Passover lamb of our salvation.”

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Lenten practice of the early Church.

The Church did not invent fasting but merely adopted and developed the fasting practices of Judaism and the ideas of the Greco-Roman world regarding fasting. Judaism knew only one fasting one-day binding on all: the Day of Atonement (Yom Kippur).
But the mark of holiness was to fast twice a week – Monday and Thursday. This is observed by the Pharisee in the Gospel of Luke (18:12). On special occasions or in times of need, public fast days were proclaimed to solicit help from God.
The Jews understood fasting as a supplication to God, a sign that they meant their prayers, and also as repentance and reconciliation. In fasting before God, they confessed their sinfulness and asked for forgiveness and help. The two aspects belong together for the Jews because it is for them; every need is a sign of their disobedience to God. By fasting, they want to return to God. The early Church adopts the practice of two fast days a week. But it consciously separates itself from Judaism by commemorating Christ’s arrest and crucifixion by declaring Wednesday and Friday as fast days. In the East and Spain, Christians also fast on Mondays, and in the West, often on Saturdays in preparation for Sunday. In addition to the not-so-strict weekly fasting, Christians were preparing for Easter by fasting for one or three days, then for the whole of Holy Week, and then, from the end of the third century, for the entire forty days. In the two days immediately before Easter, the perfect abstinence from food was required; on Wednesdays.

On Fridays and during Lent, one ate in the ninth hour (= fifteen hours) or, as St. Benedict prescribes in his Rule, until the evening. The monks, for themselves, the Lenten practice of the universal Church. Many ate only every other day, and others – especially in Lent – fasted for five days and ate only on Saturdays and Sundays. In addition, they imposed restrictions on their food choices. They abstained from meat, eggs, milk, cheese, and wine. Their usual fasting food was bread, salt, and water, legumes, herbs, vegetables, dried berries, dates, and figs.
– “Yet the heroes of monastic asceticism preferred …raw food over cooked food. Cooked vegetables had already the character of a festive meal.” (2)
The universal Church forbade the eating of meat and wine during Lent. However, some movements within the Church called for a general abstinence from meat and wine, such as the Manichaeans, the Apotactians, and the Montanists. Against these dualistic tendencies, the Church defended itself by pointing out that all animals and plants were created by God and given to man for his enjoyment and that they were, therefore all good. The Church opposed the ideologizing fasting and the prohibition of certain foods and fought for the freedom that Christ brought us, freedom from the law and all legalistic thinking.
The clash between the Jewish practice of fasting and the practice of some of the Greek world can be felt in the New Testament. In the Sermon on the Mount, Christians are supposed to fast. They have distinguished themselves from the Pharisees, who disfigure their faces
to let people know they are fasting. The disciples are to fast in secret, not before men, but before the Father, and they are to with a cheerful countenance (cf. Mt 6:16-18). It is said of Jesus that he fasted for forty days in the desert. But he does not impress the Pharisees as a man who fasts. On the contrary, he eats and drinks with the people and shares their joy, so much so that they even call him a glutton and a drunkard even his disciples have to take the rebuke, why do they not fast like the Pharisees and John’s disciples? And Jesus answers: “Can the guests at a wedding mourn while the Bridegroom is with them? And the days will come when the Bridegroom shall be absent from them. The Bridegroom will be taken away from them; then they will fast” (Matthew 9:15).
For Jesus, fasting is a sign of mourning. For grief, however. He has no place among his disciples, for in Jesus, the time of salvation and thus of joy has already begun. Now, it is time to let God gift God. This place indicates a dispute between the early Church and Jewish practice. On the one hand. Fasting is overcome by the coming of Jesus as the Messiah; on the other hand, it is not yet final. There is still sin and death. Only when these are finally destroyed will Lent lose its meaning. Now, the disciples are fasting because they are waiting for the Lord. So, their fasting takes on a new meaning. It is no longer a manifestation of grief and repentance but a fast in anticipation of the Lord’s coming.
It has an eschatological meaning. In fasting, Christians confess that salvation is not yet here so that they are entirely penetrated by it. In their fasting, they look back to this salvation to be filled with joy more and more, which, for them, is the joy of the coming of Christ, the joy of the wedding celebrated with them by their divine Bridegroom.
Acts tells us that the community of the local Church fasted before sending Paul and Barnabas. Fasting was in preparation for laying hands before being commissioned to preach (Acts 14:1-3). The Didache, the first non-scriptural Christian text, requires fasting in preparation for baptism. “The baptizer and the baptized and others to whom it is possible, “Let them fast before baptism. Instruct at least the baptizer to fast for a day or two.”

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The righteousness of God.

When we talk about God’s justice, we often think of revenge, but God is not like that Not being angry with my brother, even if he has done something to me and some retribution is expected, is fair. That is what God would do in our place.

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We do not want to lock our content like most opinion-forming media in Slovakia. With your support, we want to stay open and narrow the gap between the informed elite and the people who can’t afford it. In the interview, he explains what it means to give God and people what is theirs, and what a righteous person looks like. Using examples from the Holy Scriptures, he clarifies how Jesus understood justice: “When we humans talk about justice, we sometimes think of revenge.

 The Catechism of the Catholic Church defines justice as giving each his due, both to God and to men. That’s a pretty general definition, isn’t it?

It’s an interesting definition. Who knows what belongs to God? And who knows what belongs to man? However, the catechism goes further. He says that to God belongs piety, that is, our attention, and to man belongs an appropriate attitude. If we take a closer look at this definition, it is not even entirely Christian. It dates back to the Roman period.

Pope Benedict XVI in one speech he said that this definition does not determine exactly what is “own”, which must be ensured for everyone. He says that although material goods are useful and necessary, as far as justice is concerned, they do not fully give a person what he needs and what he deserves.

Man requires bread, but above all, he requires God and his presence in his life. Material goods are necessary, because even Jesus fed the hungry and healed the sick. However, the justice of distributing to every one what belongs to him does not give the human being everything that belongs to him.

How should we live justice today, in 2024, so that one day Jesus can say about us that this is a righteous person?

Justice from the side of Jesus is a calling and one should grow in it. When we ask where we can learn it, it is enough to take the word of God. In the fifth to seventh chapters of the Gospel of Matthew, Jesus teaches us what is righteous. A person stands on God’s justice when he does not only what he must do but also what he could do.

Jesus said: “… you have heard that it was said, but I say to you…” God meant it differently: we are to cross the threshold of the law and go on.

For example, the well-known subject of divorce: You have heard that it was said that whoever divorces his wife gives her a certificate of divorce, that is fine, but I say to you that whoever divorces his wife except for fornication and marries another. Or to the Old Testament eye for an eye and tooth for a tooth. Jesus says that anyone who is angry with his brother will go to court.

When we look around, we see a lot of injustice everywhere. Many then ask: how can God look at this? Where is the justice?

The question of God’s justice is another topic that could be a separate conversation. But in short, we must realize that there is a sovereign will of God, what God determines to be just.

Nevertheless, many things happen that God does not approve of, but allows. He allows things to happen, even against his will.

I will give an example. Before the Passion, Jesus prayed that, if possible, this cup would pass from him. It was not fair that Jesus died, but God allowed it. After that comes the salvation of man. The matter of God’s justice is a serious but very broad question.

I would say that we will not be disappointed, but surprised. When we are with Love, it will also convict us of our injustice and we will admire God’s justice and how God meant it, how he drew this and that person to himself.

When we talk about God’s mills and that God’s justice will come, we often think of revenge. But God is not a God of vengeance. He invites man to repent and learn to live righteously.

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