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Anointing with oil for burial
The Greek text here may not be entirely accurate. Some exegetes believe that Jesus did not say he was to be anointed for a future burial here, but rather that he wanted the rest of the oil to be kept for his burial. However, this difference in interpretation is not relevant. What is important is why dead bodies were embalmed. The Egyptians were experts at the inonor process. We can still see the mummified remains of the pharaohs. In their case, it was a foolish attempt at achieving immortality. After being given divine honor, were the pharaohs then suddenly supposed to disintegrate? Needless to say, the embalming and burial process was costly. Ordinary people were content to use fragrant ointments to mask the smell of death when saying goodbye to the deceased. This evidence all reveals how deeply rooted the desire for immortality is in us. After all, according to the Bible, death is unnatural, even though it seems natural in the cycle of life. As a person and the image of God, man is created knowing that he cannot be included in it recklessly.

Precious oil is a symbol of holiness. The anointing of Christ’s body in Bethany and at his burial was an expression of piety and respect. His immortality became a reality. For mystical authors, anointing with fragrant oils became a symbol of how we should prepare for death and resurrection together with Christ. They speak of the ‘fragrance of holiness’. In the tradition of the Eastern Church, a prerequisite for canonisation was that the body of the candidate for sainthood had not decayed, was preserved, and often gave off a fragrance. We find an allusion to this tradition in Dostoevsky’s novel The Brothers Karamazov, in which Alyosha experiences a mental crisis when the corpse of his spiritual father, the ‘old canonization, whom he considered a saint, starts to smell. We should not expect such an obvious, physical connection. But the underlying idea is true. If sin is the cause of death, then pursuing holiness prepares one for immortality. As the mother of God was without sin, her body became immortal and was taken up to Heaven.

Fragrant oils his virtues. Holiness is, above all, a gift of grace from the Holy Spirit. This grace is granted through anointing with holy oils during the sacraments. Virtues correspond to this grace through human cooperation. Here, too, we speak mystically of the ‘fragrance of virtues.’ Origen proves their identity with Christ. He is truth, justice, and love. We are not truth, symbols, or love. However, we can train ourselves in these virtues and acquire the necessary skills. Then we have truth, justice, and love. Since they are Christ, we therefore have Him. This is indeed our spiritual anointing, by which we prepare for death and eternal life. Moreover, a virtuous person is pleasant to look at and pleasant to touch, as if they were spreading a spiritual fragrance around them. Some saints also experienced this premonition of a heavenly banquet through their senses.

The Christian tradition has long involved praying for rulers and for those who defend the country. It is common to pray for politicians, peace, the homeland, or soldiers.
However, Christian prayer should not be used to create the impression that a particular president, political relativism, or military strategy automatically has God’s approval. The Gospel is not an instrument of power. On the contrary, it is the measure by which all power is judged. It relativizes all political power because God is the one true Lord of history. It is used to create the impression that a particular president, political project, or military strategy automatically has God’s approval. The Gospel is not an instrument of power. On the contrary, it is its critical measure. It relativizes all political power, because the only Lord of history is God.

The Gospel account of Jesus before Pilate vividly illustrates this truth. Pilate tells Jesus he has power, and Jesus replies, “You would have no power over me if it hadn’t been given to you from above.” 

On the one hand, Jesus affirms that every human community needs an authority to govern it. God wills it, and it is necessary for man. It is necessary for the unity of civil society. Its task is to ensure the common good (cf. CCC 1898).

However, this is not a legitimization of arbitrariness but a reminder of responsibility. Political power is never absolute. It is always brought before the court of truth, justice, and God himself.

Criticizing a politician does not mean recommending his political opponent. By voting, we responsibly power Bullsh**tsShow’s predF-16 responsibility. We hand it over to specific politicians in elections when we vote for them. But we also have the right and duty to criticize them, especially those we elect. 

According to Pope Francis, the current political world tends to divide into two camps (worldviews): liberal and populist. 

While the former tends to emphasize individual rights and thus create a fragmented society without a common project, the latter exploits the frustration of this disintegrating society and uses it to achieve its own goals and to engage in dialogue with various interest groups. 

Both camps proclaim the other as the evil from which they offer to be the saviors. Only critical discernment, patient dialogue, respect for every person, especially the most vulnerable, attention to the common good, and the search for what creates belonging can lead us out of this crisis. Otherwise, aggression, hostility, and abuse of power will grow. 

Even Christians, who often feel defensive against the secular world, must be careful not to succumb to political proposals that do not always align with Christian values. 

Holding a Bible or surrounding oneself with clergy does not guarantee an evangelical attitude. The Gospel provides clear criteria for discernment: truth, justice, humility, service, protection of human dignity, solidarity with the weak, and the ability to self-criticize. 

When religious language is used to reinforce political identity, mobilize emotions, or create the impression that a certain leader has a special mandate from God, Christianity begins to turn into an ideology.

We have historical experience with such temptations. I recall Gnosticism, that is, spiritual and political tendencies that promise salvation in history through a certain project, movement, or leader. 

Such messianisms have repeatedly returned in modern history. Their common feature is that instead of human conversion, service to truth and eternal salvation outside of history, they offer earthly salvation in historical moments through political power.

Trump’s religious background

Donald Trump does not profess Christianity in its traditional sense today. His religious background is rooted in Presbyterianism, but more important to him than his church affiliation was the influence of Reverend Norman Vincent Peale, author of the famous book The Power of Positive Thinking.

Peale was a significant mentor to Trump. He taught him to focus on positive thoughts, reject negativity, and maintain faith in himself. Trump himself has repeatedly called this philosophy key to overcoming business failures. However, in his case, it is not a classic Christian spirituality, but rather a psychological philosophy of success.

That is a fundamental difference. Christian spirituality is not based on faith in oneself but on faith in Jesus Christ, on following him, on conversion, self-denial, repentance, and humility. 

Peale’s “positive thinking” emphasizes the self rather than God or Christ. Its entire logic rests on the belief that the way a person thinks determines the way he lives and that a positive self-belief is a condition for success. This, in turn, results in an inability to tolerate criticism or to be self-critical. 

If a person constantly cultivates an image of their infallibility and success, not only can any negative remark be extremely irritating to them, but their actions can also be downright dangerous, especially when it comes to a person running one of the most powerful countries in the world.

The Prosperity Gospel as Pseudo-Christianity

Another prominent strand in Trump’s religious background is the so-called “prosperity gospel.” This stream, often called the health and wealth gospel, teaches that God wants believers to be successful, healthy, wealthy, and influential. 

Prosperity in a purely earthly sense is understood here as a sign of God’s blessing. If you believe, if you “prove faith” enough, if you give financial gifts, God will fulfill your wishes according to this logic. Eternal salvation is not spoken of here; it is spoken of earthly prosperity.

But this doctrine is a false gospel. It reduces faith to a tool for earthly personal success. It almost completely omits the reality of sacrifice, suffering, sin, repentance, forgiveness, the cross, and eternal salvation. It does not emphasize conversion or the inner transformation of man. Instead, it teaches that God is to fulfill our ideas and desires.

In short, Jesus didn’t meet the expectations and scriptural standards that most Jews at the time (and since) had for the promised Messiah, and his identity and fate went against important theological and interpretive norms.

Main reasons, concisely:

• Messianic expectations: Many Jews expected a human Davidic king who would restore Israel’s sovereignty, gather the exiles, rebuild the Temple, and establish universal peace and observance of Torah. Jesus’ life and mission did not accomplish those national, political, and eschatological outcomes.

• Timing and visible signs: Jewish criteria often included clear, world-changing signs (end of exile, end of foreign domination, worldwide recognition of God). The events of Jesus’ lifetime didn’t match those public, final signs.

• Crucifixion and shame: Being executed by crucifixion was widely seen as a sign of failure or curse (Deut. 21:23). For many Jews, a crucified messiah was theologically unacceptable.

• Divine claims and worship: Many Jewish teachings reject the idea that a humanhalachic can be equated with God or worshipped. Some Christians’ assertions that Jesus was divine or deserving of worship were at odds with Jewish monotheism.

• Different readings of prophecy: Jews generally interpret key messianic texts (e.g., Isaiah, Daniel, Psalms) differently from Christians. Passages Christians read as predicting a suffering, dying messiah (e.g., “suffering servant”) are read in Jewish tradition as referring to Israel, a righteous remnant, or other contexts, not the Davidic redeemer.

• Diversity in Second Temple Judaism: There was no single uniform Jewish expectation. Groups (Pharisees, Sadducees, Essenes, and Zealots) had varied hopes, so acceptance depended on which expectations were foregrounded. That also explains why some Jews (early Jewish Christians) accepted Jesus while the majority did not.

• Halakhic and communal continuity: For most Jews, the Messiah’s role is to strengthen Torah observance and communal life. Movements that deviate from halakhic norms are considered non-messianic.

• In short, because Jesus did not meet the messianic criteria understood and emphasized in Jewish thought, because his death and the claims about him conflicted with Jewish theology, and because Jewish readings of the prophetic texts differ from Christian readings.

Ludger was born around 742. He met St Boniface, the apostle of Germany, at a young age. This encounter had a profound impact on him. Shortly afterwards, Boniface was martyred. Ludger then spent twelve years preparing for missionary work under the guidance of Boniface’s disciple, Gregory. After completing these studies in Utrecht, he traveled to York, England, to further his education under the renowned scholar Alcuin. In 777, he was ordained as a priest in Cologne. Following this ordination, he worked for seven years in Dokkum, near his birthplace, as the first native missionary. However, a rebellion of pagan Saxons invaded the area, massacred the inhabitants, and destroyed the churches, interrupting his successful work. Ludger escaped by fleeing. Later, however, the Saxon leader, Widukind, was baptized, which helped calm the situation. Christianity was able to spread again. Ludger organized a bishopric, centred on a place where priests and canons lived, including a three-nave basilica. This town was named Münster (from the Latin ‘monasterium”—monastery). In 800, Ludger founded a Benedictine monastery in Werden, near Essen in the Ruhr, on the Saxon-Francian border. Three years later, he established a convent in Nottuln, to the west of Münster. Despite his resistance, he was consecrated bishop in 805. At the same time, the diocese of Münster was established. Ludger maintained his austere and rigorous monastic lifestyle even as a bishop. He died while visiting the bishopric on 26 March 809. He was buried in Werden

Hail Mary…

Dear brothers and sisters, today, on the feast of the Annunciation of the Lord, the Virgin Mary meets an angel. The Archangel Gabriel meets her, and he speaks the first words to her. These words are the first supernatural encounter with the Virgin Mary, when the work of redemption begins with Jesus Christ’s conception. They are important words, well thought out, not just any words or words that just come to mind. On the contrary, they are profound – so profound that the Church has taken them over and uses them in the prayer that we know well – Hail Mary. The angel Gabriel approached the Virgin Mary, appeared to her, and addressed her with the words, “Hail, full of grace, the Lord is with you.”

Beautiful, profound, and important words, the meaning of which we can also take. The word “Greetings” is not just an ordinary greeting, like when we say “hello” or “have a nice day” to someone. This greeting is much deeper and carries the meaning of joy. It is a call to joy: “Rejoice!” The Virgin Mary rejoices. The Angel Gabriel’s call signals the start of something great that will bring joy to the world. The entire work of redemption begins with joy; the Church should also be the Church of joy. She is to experience God’s joy, to give it away because this world—full of pain, wars, fear, and uncertainty—needs it. It needs something positive, certainty, and hope that God brings. The first address of the Virgin Mary—”Greetings”—is an invitation to joy.

Let us also rejoice, dear brothers and sisters, because the great joy that came two thousand years ago is still present among us. The Archangel Gabriel continues to address the Virgin Mary: “Full of grace.” The Virgin Mary is overflowing with God’s grace. This grace began to work in her at her conception—the Church believes and confesses that the Virgin Mary was immaculately conceived based on the future merits of her son, Jesus Christ. Mary is filled with God’s grace more than anyone else. She is completely overflowing, to the brim. There is no more. And it is through her that we, too, can receive God’s grace. She conveys to us the grace of her son, Jesus Christ. She is the one who had grace enough for herself and for all of us.

At the end of this greeting, the archangel Gabriel says to her, “The Lord is with you.” The Lord is with the Virgin Mary. Not just momentarily, not just partially, but completely and constantly—from her conception to her death and Assumption. God is always with her. Just as He should be with us. God is always with us. We must realize this and perceive it. Even if we don’t feel it, even if we don’t see him, even if we experience difficulties and pain, and maybe it seems to us that he has abandoned us, that he has left us at the mercy of the world or the evil spirit—assumption—the Lord is always with us. We need to remind ourselves of this constantly.

This beautiful greeting of the Archangel Gabriel to the Virgin Mary at the Annunciation is timeless. The very assumption” became the basis of a prayer that we all know well—the Hail Mary prayer.

In this way, we constantly remind ourselves of these events. We should nourish God’s joy within ourselves, call upon God’s grace, and realize that the Lord is always with us. What a beautiful and profound thought! The prayer that God entrusted to us through the Archangel Gabriel is still alive.
Dear brothers and sisters, let us also try to perceive God’s closeness. Let us realize that God is always with us, and may this conviction nourish joy within us. Amen.

CURRICULUM VITAE

He came from Spain. He studied law in Salamanca. He was appointed president of the Inquisition tribunal in Granada by Philip II. From the age of 43, he was the Archbishop of Lima, the capital of Peru, for 25 years. He sympathised with the indigenous peoples, who were suffering under Spanish rule, and tended to transfer their hatred to Christianity. Turibius learned the languages of the native tribes. He travelled throughout the country, preaching the word of God and founding churches, monasteries, schools,organize and hospitals. Full of zeal, he held synods and councils that stimulated religious life. He consistently defended the rights of the Church and the natives, for whom he showed great devotion.

CV FOR MEDITATION

REPRESENTATIVE OF CHRIST’S LOVE IN PERU

He was born on 26 November 1538 in Mayorza, León, Spain. He studied law in Salamanca. In 1573, King Philip II appointed him chief judge of the Inquisition Court in Granada. Five years later, Philip II invited him to a meeting regarding the situation in Peru, which was then a Spanish colony. Since 1575, it had been impossible to find a suitable successor to the first Archbishop of Lima, who had died. A capable person was needed to manage the challenging circumstances in the developing colony and organise and direct missionary activity. The king became convinced that Turibius was the right man for the job. Although Turibius resisted, the king submitted a proposal to Pope Gregory XIII, who appointed him Archbishop of Lima in March 1579. Turibius was not even a priest and had not expected such a career. After praying, he decided how to proceed, and the result was his ‘fiat’ — ‘Be it done unto me according to your will, Lord’. After preparing for the role, he received all the necessary ordinations the following year and, in August, travelled to South America. He began his archbishopric service at the age of 43, in living conditions different to those he was accustomed to. Nevertheless, he achieved the maximum because he invested all his intelligence, as well as all his physical and mental strength, in his new vocation.

He reinstated church discipline and immediately began to protect the Indians from the injustices they suffered at the hands of the colonisers. He defended and helped the poor and oppressed, regardless of race. During the first seven years, he travelled through the entire diocese, covering more than a million square kilometres, using basic transport methods. The area had no roads suitable for ordinary means of transport. As early as 1583, he convened a provincial council focused on spiritual journeys in South America. There, they compiled a large and small catechism, a directory for confessors,sympathizedcolonizerstraveled and a preaching manual. These were printed in Spanish and two Indian languages.

Turibius also learnt the language of the indigenous people. Rather than representing the kingdom of Philip II, he wanted to represent the kingdom of Christ’s love and peace. Becoming their servant won them over to Christ. He built many new churches, monasteries, schools, and hospitals. In 1591, he established the first seminary on the continent. He insisted that teaching indigenous languages should remain mandatory for priests and monks.

He sought the religious and moral upliftment of the clergy and the faithful through thirteen diocesan synods. He also convened two more provincial councils. He undertook three further pastoral visits, visiting each parish three times. He helped, encouraged, comforted and sometimes admonished. On his final journey through the diocese, he made a great effort to reach the settlement of Sanja, where he died among the indigenous faithful at the age of 68. His remains were buried in Lima.learnedkilometers

Pope Innocent XI declared him blessed in 1679 and Benedict XIII declared him a saint in 1726.

RESOLUTION, PRAYER

I will pray to the Holy Spirit to be willing to accept any task God may ask of me.

Because of these differences, people have split. People discuss many things and sometimes argue passionately. But not everything causes a split. The division into two camps is everywhere where differences of opinion have direct consequences for life. Such a scenario is the case in politics, where government power is at stake; in business, where large sums of money are at stake; and in families, when they argue about inheritance. Unfortunately, there have been and still are major religious disputes. We regret these occurrences. It would be wonderful if we could discuss matters of faith gently and calmly, listen to the concerns and views of others, and maintain epilogvictions. The Second Vatican Council promotes this kind of epilogue dialogue. However, we are aware that difficulties will always arise. True religion plays a deep role in life. There, interests apart from purely religious ones clash, and passions and hatreds are awakened. For dialogue without division to be possible, a spiritual attitude is required on all sides.

Nicodemus: According to our law, can someone be condemned before they have been heard and their actions are understood? When dialogue degenerates into an argument, mutual accusations begin. This is usually unfair because it is one-sided. How should one behave in such a situation? Nicodemus set an example. Although he belonged to the side that stood against Jesus, he demanded a fair and impartial judgment. However, he was rebuked by his own people. In turbulent situations, people demand that you think in terms of party, i.e. according to which side you belong to. Someone once objected: Doesn’t the church demand something similar? The answer is not difficult. We accept the church’s opinion on doctrine, but the church does not officially take a position on individuals. If mistakes have been made in this regard in the past, we regret them today. Therefore, we should feel regret whenever disagreements take us further than is just or Christian.

Some wanted to arrest him, but no one laid a hand on him. The easiest way to resolve a conflict seems to be to destroy the adversary: to kill or exclude them from society. Christians have faced this danger throughout history, and even today, they continue to find themselves in conflict. The Gospel of St John mentions several times that the Jews wanted to eliminate Jesus, but this did not happen because his hour had not yet come (John 7:30). Hatred against Christians cannot be explained solely in psychological, political or national terms. It is part of the struggle that evil has waged against God since the beginning of time. God therefore protects his faithful until the moment when the ultimate sacrifice is required of them. Those whom God calls to this mission are also given special strength and grace to accept it with love and gratitude, and with hope in the victory of Christ and their own.dialog

Imagine that you had just bought a delicious Italian ice cream and your bus was coming. What would you do with the ice cream? If I were not in a hurry and knew that my next train was leaving in a few minutes, I would enjoy the ice cream in peace and wait for the next bus. Imagine the same situation. It would be a train, not a bus. The last train that you can take home. You’ll need to wait until the next day for the next one. What would you do with the ice cream? In this case, I would regret it. 

Jesus invites us to his kingdom. He wants to lead us along a narrow path that ends at a narrow gate, beyond which is paradise. Along this path, we must walk and take only as much as we can carry. We must give up many things that are important to us. It would delay us, drain us of our strength, and perhaps we would not reach our destination because of it. Because of my service in the Church, I often move, so I have learned the art of saying goodbye to what is unnecessary while always choosing Jesus.

Jesus went to the Feast of Tabernacles alone. They said: Is he the Messiah? But we know where he is from; when the Messiah comes, no one will know where he is from. Jesus cried out: You both know me, and you know where I am from. And I have not come of myself, but he who sent me is true.

We can look at life from different angles. For example, we can assume that everything that happens in it has its cause. For everything we see around us, for everything that is, was, and will be, there is some rational explanation that we can find if we search long enough. A few years ago, one of his close friends died. He felt bad at the funeral. In all that time, not a single prayer was said there, not a single spiritual song, not a text from the Scriptures, and not a single mention of God. 

The survivors were persuaded to remember the deceased’s life, and at the end, a few of his favorite songs were played. It sounded awkward, almost disrespectful to the deceased, who was a religious man. Many people look at life with eyes clouded by superstition. They view the world as the outcome of opposing forces of good and evil that influence and control us. Let us not only look for rituals that are forced upon us. In this Lenten season, let us find Christ as our Messiah.