predication.net

Feast day: 7 April

* April 30, 1651 Reims (Reims), France

† April 7, 1719 St-Yon, Rouen, France

Meaning of the name John: God is gracious (Hebrew)

(Saint John the Baptist) Patron saint of teachers

Pierre Léger: St. John de la Salle

St. John Baptist de la Salle was born in Reims on April 30, 1651, into a prominent noble family. His parents cared greatly to give all ten children a good religious education. John was the eldest. Three brothers became priests, and one sister entered a convent. At the age of eleven, John – according to the custom of the time – received the tonsure and thus became a cleric. Not quite sixteen, he became a canon of Remes Cathedral, an essential and lucrative position. But this did not spoil John. He was not seduced to a life of ease and comfort. He continued his studies. In 1669, he became a doctor of philosophy. In 1670, he entered the seminary of St. Sulpice in Paris. In 1672, both his parents died. John became the head of the family. He returned home from the seminary and cared for his younger siblings. He wondered if he was called to become a priest in this situation. His relatives tried to talk him out of the priesthood. He hesitated. He undertook eight days of spiritual exercises. At these retreats, he became convinced that God was calling him to the priesthood. After that, he never wavered and continued on the path he had set out. He began to mortify himself, fasting and shortening his sleep. He continued his studies in Reims. Furthermore, he was ordained a priest on White Saturday in 1678.

In those days, there was a shortage of good and free schools. Europe was devastated by the wars that raged in the 16th and 17th centuries. Monasteries, schools, and parishes were destroyed. Many children and young people did not receive even a basic education, they were abandoned, on the streets. John observed this with sorrow. He decided to establish schools for them. In the town of Rouen lived a particular relative of his, a wealthy Mrs. Maillefer, who led a worldly life. After a while, however, she turned around and began to support a girls’ school founded and run by Canon Nicholas Roland. Mrs. Maillefer, however, wanted the boys to have the opportunity for education.

John received her recommendation and support to establish a free school for boys in Reims. After overcoming the difficulties, this was achieved. With the help of others, John founded the school, financed by the money he had as a canon or left over from his inheritance. All the time, however, he was thinking about what to do to make the school work even better, so that the teachers would not only teach out of duty but also witness the spiritual life. Finally, he decided. In 1683, he gave up his canonical place and the income that came from it. A year later, he also gave up his inheritance. He remained living in poverty and solely on alms, despite being discouraged from doing so by both priests and the archbishop. John, however, spoke: “How can I recommend poverty if I myself will not be poor?” Soon, several young men joined him and began to teach and educate the boys free of charge. But it was still only a secular association. After much prayer and reflection, John wrote spiritual rules so that a spiritual community could be formed. He decided that all those belonging to the religious order would not be priests, but brothers. It was logical that the superiors would also be brothers only. He therefore excluded himself from the superior position of the religious order. It was only at the insistence of his brothers that he assumed the leadership of the new society.

Thus, the Order of the Brothers of the Christian Schools, popularly “school brothers”, came into being. Their main aim was to fight against ignorance. Many parish priests, especially rural ones, begged John to send them school brothers who were willing to teach children for free. Because of this, John set up the first teachers’ seminary in Reims in 1685, where future rural teachers were educated. A year later, he opened a similar seminary in Paris. In both, teaching was free. There were usually about thirty pupils, who then dispersed to the villages and taught there. John himself had patronage over these institutes.

At the same time, John led a strict life. He fasted, spent much time in prayer, scourged himself, and wore a penitential girdle under his priestly vestments. At the same time, however, he was joyful, without drawing attention to his virtues. He wanted to do everything for the honor and glory of God. His schools spread elsewhere. He also founded the first industrial school in Europe, despite the slanders and persecutions he suffered for his activities. Pupils there were taught surveying, building, drawing, and bookkeeping. This was opposed mainly by secular teachers, who feared losing their jobs. In Paris, the parliament even forbade John from teaching. He was only allowed to teach those whose poverty was undeniable. By the end of the seventeenth century, the School Brothers had sixteen schools with over one thousand five hundred children.

When John saw that the order was sufficiently established, he asked the brothers to elect a new superior general. After much hemming and hawing, the brothers agreed. In 1717, they elected Francis Barthélemy to the post. John settled in Rouen, where he lived in prayer and modesty. He did not cease to help the poor. In the meantime, his health was deteriorating. Before Easter in 1719, he received the anointing of the sick. He died on Good Friday morning, April 7, 1719, at Saint-Yon near Rouen. He was declared a saint in 1900 by Pope Leo XIII.

St. John de la Salle gained enormous merit in schools and education. He is the founder of the vernacular school; he was the first to make the national language the basis of instruction (instead of the former Latin), the first to found an industrial school, and the first to found an institute for teachers. He made schools accessible to a wide range of people. His order continues this activity to this day. John also wrote several writings, such as Instructions for the Administration of Schools, On the Duties of the Brethren, The Duties of a Christian, Meditations, and others.

I was talking to a businessman once. Meanwhile, it came up how he must take all the chances to compete. He is consumed with the thought of the deadlines he is facing today. At breakfast, he looks at a few newspapers drinks coffee ´, in the car on the phone with the clerk, in the office he looks over the most critical files, rushes to a meeting with the heads of departments, negotiates with representatives of other firms, hears complaints, talks with architects, studies signs contracts. Every day, the same merry-go-round. No thought of God, no prayer. Late in the evening, he comes home full of plans and worries. He lies down to a restless sleep, and in the morning, the same thing awaits him.

No matter how great a piety he may have inherited, such a busy life will alienate him from God. And it is understandable. A man who thinks, talks, plans, decides, enjoys, gets angry, rejoices all day without looking at God, without considering God, will be guided in his decision-making solely by the vision of success, gain of benefit, desire for wealth, and so on. God, Jesus, the Church – these will slowly cease to interest them, and after years, if such people are honest, they will lose not only contact but also interest in God and spiritual life. How is it with us? We don’t get carried away by our smaller or bigger worries so perfectly that God has no more place in our lives. In short, we allow ourselves to be so overwhelmed by work, by various interests, that we alienate God. The solution is easy, but challenging to implement. Change the way we live. And that’s not easy.

Isidorus, ep. Hispalien. et doctor Eccl.

BIOGRAPHY

It comes from Seville, Spain. After his father’s death, he was raised by his brother Leander. After an initial distaste for learning, he achieved his goal by his decision and perseverance to become a teacher of the Middle Ages. He was Bishop of Seville, wrote many writings, convened and directed several councils where numerous affairs were wisely arranged. He is said to have meditated daily on the Passion of the Savior. Furthermore, he was holy in wisdom, love, humility, patient bearing of suffering, and repentance.

BIOGRAPHY FOR MEDITATION

What can endurance do?

He was born around 560 near Seville, perhaps in New Carthage, Spain, into an important family that gave the Church several saints. They were his two older brothers, Leander and Fulgent, and his sister Florentina. Both of his parents died in his childhood, and Leander, who was 20 years older, took over the care of his family and Isidore’s upbringing.

Isidore’s youth is said to have been impatient and fickle, until one day, he came to a well with stone timbers during his truancy. He sat down and inadvertently noticed the deep notches on the shaft and the numerous timber pits. After a while, when a woman came to get the water, he asked her how the notches in the hardwood and the holes in the stone were made. He learned from her what persistence can do! Drops falling on a single spot on the hard stone excavate the pit, and the wood is scourged by winding the rope daily. Isidore realized that he could attain education and wisdom if he studied persistently with God’s help. From that moment on, under the guidance of his brother, he quickly acquired knowledge until he also became a teacher in the Middle Ages.

He learned Latin, Greek, and Hebrew. He has acquired an eloquence that is still admirable in his writings today. Furthermore, he improved not only his thinking, but also his heart with Christian virtues. He had an example in Leandra. After his studies, he was ordained a priest, confirmed Spanish Catholics in the faith, and focused on the conversion of Arians. King Leovigild of the Visigoths pursued the clergy at the time, reportedly imprisoning some bishops and expelling Leandro from his realm. Isidore is said to have influenced his heart by releasing the imprisoned and calling Leandro back. Isidore then entered the monastery for a time. When Bishop Leander died in about 596, the new king, reared with the clergy and people, elected his brother Isidore as successor. Pope Gregory the Great sent him archiepiscopal insignia.

Priests’ ascetic and general professional education and the observance of church discipline were very close to Isidore’s heart. With this focus, he also performed at many provincial and national synods in Seville and Toledo. He acted very wisely and wrote many writings. In the third part, Sententiae (Ideas), he stated his ideas about the right bishop: The program of his profession should begin with himself, self-denial, humiliation, and exemplary life. He is to interpret the truths of the Christian faith to his believers and take care of them as a good shepherd or doctor.

Isidore’s work De officiis ecclesiasticis (About Church Services) was an excellent guide to the liturgy. File Chronica maiora it is a kind of world chronicle. De viris illustrious (About famous men) refers to church history. The two books are synonyms; they are ascetic writings, encouraging the sinful and the suffering. He wrote more writings than are mentioned here. His main theological work is three books of sentences: Sententiarum libri tres. In the first, he deals with the doctrine of God, and in the other two, fundamental questions of morality. Isidore’s most significant work is a 20-volume encyclopedia called Etymologiarum libri XX seu Origines (Inception). It is a comprehensive collection of information from various areas of life and science, similar to today’s databases. Inspired by the data and recommendations of the Pontifical Council for the Media, Spanish computer scientists from the Internet Observation Service in Barcelona recognized St. Isidore as the patron of the Internet and computer users. Pope John Paul II also confirmed the patronage during one pilgrimage to Spain. And the cult of St. Isidora, as the patron saint of the Internet, is popularized especially in Poland. Despite all the reservations, critics of Isidore’s works agree that he was a highly prolific man of letters with great merit in saving ancient cultural values.

Even in his literary activity, Isidore lived a high degree of virtue, cultivated charity, worked tirelessly in God’s service, was exemplary, and died with deep piety.

Before dying, he gave everything away and performed public penance according to the Visigothic ceremony. On Easter Monday, March 31, he was brought to the church of St. Vincent accompanied by subordinate bishops, in the presence of other clergy and people. He received penitential robes from one of the bishops, had his head sprinkled with ashes from the other, and publicly confessed his lapses. He deeply regretted them and asked those present for forgiveness and prayers. After receiving the Eucharist, he said goodbye to the bystanders with a kiss of peace, allowed himself to be transferred back to his cell, and died four days later.

Clement VIII is said to have declared him a saint in about 1598. In 1722, Pope Innocent XIII appointed him a teacher of the church.

I will determine what I will do for my more remarkable persistence in good and start right away.

God, You called Saint Isidore to educate Your church with Your teachings; hear our pleas and, through his intercession, help her grow in the knowledge of Your truth. Through Your Son Jesus Christ, our Lord, He lives and reigns with You in the unity of the Holy Spirit throughout all ages.

Scripture testifies that I should give thanks above all to God the Father through and in the name of the Lord Jesus: „But let it be Thank God through Jesus Christ, our Lord!“ (Rom 7.25); „And everything, whatever you say or do, do everything in the name of the Lord Jesus and through him give thanks to God the Father.“ (Kol 3,17); „Staturally give thanks for everything to God and the Father in the name of our Lord Jesus Christ.“ (Ef 5,20)

Naturally, if we are truly grateful to God, we will not be ungrateful even to angels, saints, people, and his entire creation; on the contrary.

How to give thanks to God?

Just as we can sin with thoughts, words, and deeds, we can also give thanks through the same channels:

1. Thoughts – because „mouth speaks from the fullness of the heart“ (Mt 12,33)

2. In words – using the mind (1Cor 14,15) and using the spirit – giving thanks with the gift of languages (1Cor 14,16;17), singing (Ps 28,7), praising…

3. By deeds – fulfilling God’s will not only out of obedience, but also out of gratitude, for what the Lord has done for us, fulfilling the promises given to God, laying down life for the gospel (Ps 116,12–15). Bonus example – by turning your eyes to the Lord – Jehoshaphat 2 King 20.12 plus context

What to give thanks for?

If someone can’t think of something to give thanks for, then we will imagine some tips from God’s word: for salvation – (Kol 1.12; Ps 118,19); for an ineffable gift of God’s grace – (2Cor 9.15) ( suffer for Christ is grace – Flp 1.29); for abundance of grace – (2Kor 4,15); for healing – (Lk 17,16); for all people – (1Tim 2,1–2); for food – (1Tim 4,3–5; 1Kor 10,30); eating and not eating – (Rom 14.6); for service of the apostles (ted and for bishops and priests) – (2Cor 1.11; 2Cor 9.12); for hearing prayer – (Ps 118,21); for everything – (1Sol 5.18, Ef 5.20).

Of course, there are many more subjects. Whoever cultivates gratitude in his heart will find the most diverse reasons for giving thanks. Unfortunately, it also works in the opposite direction with an attitude of ingratitude.

Why did the Apostles give thanks?

We also find a beautiful pattern in the first ambassadors of the Lord Jesus and the pillars of the Church – in the Apostles. And why did they give thanks? This is what the Apostle of Nations Saint Paul shows us in his letters: for victory in Christ – (1Kor 15.57; 2Kor 2.14); for conversion – (Rim 6,17); for salvation – (2Sol 2,13); for accepting God’s word – (1Sol 2,13); for God’s grace – (1Kor 1.4; 1Tim 1.12); for the faith of believers in the Lord Jesus – (Rom 1.8; Ef 1.15–16; Kol 1.3–4; 1 Sol 1.2–3; 2Sol 1.3); for the love of believers among themselves – (Ef 1.15–16; Kol 1.3–4; 1Sol 1.2–3; 2Sol 1.3); for the hope of believers – (1Sol 1,2–3); for the participation of believers in the Gospel – (Flp 1,3; 5); for fellow servants – (2Tim 1.3; Flm 1.4); for the care of servants – (2Kor 8,16); for donations received (Flp 4,10–20); for the gift of languages – (1Kor 14,18).

This is only a calculation recorded by Scripture (ten real it would hardly be possible to write completely), but it still shows us what came from the apostolic hearts and mouths.

Thanksgiving in heaven

Of course, all angels (Rev 7,12) and saints in Heaven give thanks. Four beings give thanks before sitting on the throne and living forever and ever (Rev 4.9), and neither do the 24 elders (Rev 11.17).

Giving thanks to the Lord Jesus

The scribes also recorded several examples from the Lord Jesus. When propagating the bread, i.e. before eating (Mt 15.36; Mk 8.6; Jn 6.11; Mt 14.19; Mk 6.41; Lk 9.16); at the Last Supper, that is, before meals and during the celebration of the Eucharist (Mt 26.27; Mk 14.23; Lk 22.17; 19); at the resurrection of Lazarus (Jn 11.41); an example of how to recite a prayer (Flp 4.6).

Thanksgiving = Eucharist

Eucharist is a Greek word that means Thanksgiving or gratitude. The adjective eucharistic also means satisfied, memorable favors (friends, services, favors). These words are used in almost all places where we have a translation—Thanksgiving, etc.

But let’s go deeper into the word Eucharist for even deeper stimuli for contemplation. The word has two parts: eu a charisma, in Greek exactly: eu – good, charizomai – satisfy, give/grant benevolently, provide free (sincere forgiveness), graciously restore each other, grant as a favor. At the same time, the word charizomai is from Gr. charis – grace, thanks. And finally, a word chair, he is from Gr. chairo – (the root of the word) – extraordinary joy, to be full of cheerfulness, greetings. It is found approximately 77 times in the New Testament. After this hearty word mining Eucharist, we could also translate its in-depth meaning: to be full of good joy.

Thanks to the analysis of this word, we can easily measure how we relate to God’s gifts and especially to the Giver himself, i.e., how we are „thank givers“.

We know that the sacrifice of our Lord Jesus Christ is present at the Eucharist, a type of which was also the Thanksgiving sacrifice in the Old Testament (2 King 29,31), for which we must be grateful in the very first place and on which all other thanks also depend. Only then can we go to a depth that even the most humanly grateful unbeliever cannot understand and achieve, which shows that gratitude in us also depends on education and our character.

Thus, for someone to celebrate the Eucharist more deeply, worthily, and meritoriously, he needs to learn to be grateful for everything, a type of which gratitude for food is the basis of appreciation for life and salvation. From the root of the word Eucharist, we see that it contains not only gratitude, but also grace, forgiveness, and the fullness of extraordinary joy, which is also a type of heavenly glory, where we will always give thanks and praise to God for all that He has done.

Common experience confirms that water from some springs has healing properties. The desire of many to achieve healing with the help of this water led to the creation of healing baths. In today’s texts of the word of God, we also encounter the symbol of the source of invigorating water. In the first reading, a spring is described as rising from under the altar on the right side of the temple and flowing towards the east. Similar to nature, the cause is not the distance, but other tributaries, the further the river is from the source, so even in this vision of Ezekiel, the flow of water without tributaries gradually increases until it reaches the size of the river. Water brings life to the land, and trees grow on its banks that bear fruit every month, providing food, and their leaves are healing, ensuring lasting health and life.

This prophetic, symbolic image contains an essential message: the altar and the temple represent God; God is the source of life. As in Paradise, there was a tree of life, but humans have lost access to it through their sin. This water enables people to grow many trees of life on its banks. Thus, God did not forever close man’s access to full life, but announced hope based on Himself becoming the source of life for us.

He began to fulfill this prophecy when he came to us in his son. In the gospel, Jesus meets a man who has been ill for thirty-eight years and who, with constant hope, waits for the opportunity to be the first to enter the water when the spring “kick up”. According to popular belief, the one who first came to the swirling water should achieve healing. Jesus asked this man a question that further expressed the pain of the sick person’s constantly disappointed desire for healing. And to his sad answer, he turns to him with a short challenge: “Get up, take your bed and go!”

The fact that a man who had not been able to walk for thirty-eight years walked immediately on these words revealed another truth, that a life-giving power emanates from Jesus that manifests as a creator. Instantly, it restores the patient’s seriously disturbed health and gives him full health. We know that this was not the only miracle of healing performed by Jesus; in three cases, he also raised the dead. In the context of the place of this healing, Jesus manifested himself as a trustworthy source of living water, that is the Holy Spirit. From his resurrection, no one can say, “I have no one to care for me,” because Christ, the Son of God, became a man close to everyone. He assured us this: “I am with you always, even to the end of the age.”

Of course, He does not always heal us miraculously, but He accompanies us with His love and help in all life circumstances. If we remain faithful to Him to the end, He assures us that He will resurrect our body to eternal life by His divine power at His second coming. However, the condition is what he pointed out to the healed: “ Sin no more, lest something worse touch you.” Because with sin, we can prevent the effect of God’s life-giving spirit in us, and it could become “worse”: existence without communion with God and with people, without hope of change for the better…

Practical Instruction: I will express my gratitude in prayer for the fact that Jesus Christ, through the waters of baptism, has come to me and, inwardly transforming me with his Spirit, has made me a new person, able to go through life, overcoming evil and sin and doing works according to God’s will. I will take a few steps”.

Prayer: Merciful God, may prayers and acts of penance during this Lent prepare our hearts to willingly receive the Easter grace and proclaim the glad tidings of redemption to the world, through our Lord Jesus Christ, your Son, who is God and lives and reigns with you in the communion of the Holy Spirit, one God, for all ages.

You were not brought to your father by a contrite filial heart, but by an empty stomach. 

Illustration photo: 

First, I want to tell you that what you did to your father was really… well, I don’t know what expression would be appropriate and still fit into the Sunday reflection dictionary from the pen of an adult. I will say „maximum inappropriate“. You realize many people would prefer to see you at the pigs for the rest of your life. Otherwise, the country you wasted your fortune in wasn’t ours. Well, I’m asking, because you certainly wouldn’t be in need here; no one worries about hunger here. Okay, I won’t tease anymore. But it was somewhere far away, because they wouldn’t just let you go to cattle and pigs here. Poor animals… and show more compassion for each other than sometimes people do for each other. Vacca vaccae vacca, homo homini lupus. Cow to cow to cow, man to wolf.

However, I would like to return to your story. Many people, as I say, would prefer to condemn you, because you see how your brother reacted when you appeared at home. Well, I want to tell you that I respect you. I like you very much. No, not because of your attitude towards your father, but because of your attitude towards yourself. I’ll explain it to you right away. 

Obviously, you did not come home for any noble motives, but because you were hungry. You were not brought to your father by a contrite filial heart, but by an empty stomach. Being honest with yourself finally saved your life. It was enough not to suppress your hunger and admit that you have an empty stomach, and although you did not find sincere regret in yourself, you found a piece of honesty with yourself. Under the influence of your father’s goodness, you worked your way up to some real tears. Not only for the pain of what you did, but especially for the joy of having a father, no matter what. I know it was a process, but you were honest with yourself initially, bringing you home and saving you.

How long did it take for your older brother to come home? He never went away, no, but he was really out of it. Perhaps emboldened by your example, you finally allowed yourself to be honest. Maybe you allowed yourself to admit, too, all of which is empty. Maybe he also eventually returned to his father, even though he was not physically distant from him. However, getting lost at home can be even more treacherous than getting lost somewhere far away.

However, getting lost at home can be even more treacherous than getting lost somewhere far away.

Oh, happy empty stomach and rumbling belly! Even “nothing” can be more than enough when your heart is only dry: when the eye does not hold regret, but the heart asks for something, give the name of the thirst, because someone is already looking for you.

And you, little man, who are not a fictional character, can you afford to be honest with yourself? Maybe you can’t extract sincere regret from somewhere in the depths. Perhaps a noble desire for noble truth cannot bring you to the Father, because it is too abstract for you to enter your world of flesh and blood. Well, maybe it’s enough to be honest with yourself and name what I need.

Maybe I won’t get a theory from a pig pod war about how ideal my life should be. Maybe my empty stomach will lead me to the Father, my essential desire for something dramatically concrete—more concrete than a crystallized essence of truth, the desire for something tangible, which I cannot feel, and that’s why I’m dissatisfied. Maybe what I don’t have will lead me to God, when what I have and what I have too much to waste have gotten me far from him.

Oh, they say so few people are already looking for God! Who knows, I probably wouldn’t sign it. And what about those looking for him but are hurt and don’t feel him? Whoa… Maybe we perceive God so little because we perceive ourselves so little. After all, we do not perceive ourselves. Perhaps it’s hard for us to hear God because we don’t listen to ourselves. Maybe we have over-suppressed what’s pushing us, what we’re missing, denied that we desire anything, convinced ourselves that this is how it should be, and made it a virtue.

But neurosis from repressed humanity is not God, and cultivating it is not following Christ. And a person who has at least a shred of healthy self-esteem and foresight will quickly run away from it before getting involved in such a thing and ending up stranded without food by the gutter for a utility farm. And so, maybe after all, you have to be honest with yourself, not complicate it too much with all sorts of sublimely abstract, and admit that I have an empty stomach and want to eat. And this desire will lead me to the Father, and he will fulfill my every need.