predication.net

Position: Pope and teacher of the Church.

Deaths: 604

Patron: down; singers, musicians, choral and choral singing students, masons; invoked against the bottom and against the plague

Attributes: dove, poor, book, Christ (z at whose side a stream of blood rises into the chalice), liturgy, pen, veil, tiara; also depicted with a figure emerging from purgatory

BIOGRAPHY

He came from a Roman patrician family. He became a prefect, but gave up the advantageous office and great possessions to follow Christ as a monk. However, he was called to the See of Peter, and from it, he very successfully managed the Church despite numerous difficulties. Plague, hunger, Lombard troops raged, discipline fell, the Gospel had to be spread to new missions, and his body was plagued by disease. With all this Gregory I, servant of the servants, and above all the Holy Spirit, with whose help he fought and won. He left many letters and writings, including numerous liturgical texts that featured a reform of church singing, of which the most famous is the “Gregorian chant.” His most important work is for priests, “Pastoral Rules. “

POPE OF GREAT HEART

He was born around 540 in Rome to the important patrician family of Gordian, of the House of Alicia and Sylvia, who owned a large estate in Sicily. However, this family is a testimony that even the rich have a difficult path to God’s kingdom (see Mt 19:23), but it is possible for them too. The martyrology mentions the memory of Sylvia, mother of Gregory I, on November 3.

Gregory had extraordinary talents and unusual abilities. After his university studies, which also included law, he was offered a promising future. Education, although it was Christian, led him down a worldly path. He worked in the civil administration and, at about 30 years of age, became prefect of the city of Rome (“prefects Urbis “), holding the highest civic position. In this regard, as well as in worldly pleasures, he did not revel, and already in 573-4 (after his father’s death), he exchanged his office for the path of spiritual life, as prescribed in the Gospel.

He transformed his father’s house on Monte Coelia into a monastery dedicated to St. Andrew. He founded seven monasteries, including one devoted to St. Andrew, on his extensive Sicilian estates. Likewise, he sold and gave away many of the inherited properties to people experiencing poverty. Two of my father’s sisters had previously lived a rigorous life in their own house, and even Gregory’s mother, Sylvie, chose a monastic life after her husband’s death.

It is assumed that Gregory became a Benedictine monk, although there are only indirect documents, such as information on the adoption of Benedictine principles and cooperation with the Benedictines. After a relatively short monastic life, under the leadership of Abbot Hilario and Valentin, Gregory was called by the Pope to serve as his assistant. He was ordained as a deacon by him. Pope Pelagius II, as his apocrisiary (ambassador), was sent (already in 580) to Constantinople, where he remained in service until. 586. He established many friendships, met the emperor’s family and numerous bishops, and gained experience. After returning to Rome, he also lived in his monastery as the Pope’s secretary. Although it took a three-year truce with the Lombards, Rome howled. After a terrible flood, a famine ensued, and subsequently, a plague broke out, similar to the spotted typhus (luesinguinária). Among the first victims was Pope Pelagius II, born in 590. They say that everyone immediately thought about Řehoř as his successor, but he didn’t. To be sure, he wrote to the emperor not to confirm his choice. However, the city prefect seized the letter and altered its contents, thereby securing imperial confirmation of the election. Gregory also attempted to escape, but eventually recognized his place.

We can already see how much the good of the Church and the country lay at Gregory’s heart from the fact that, at the end of August 590, he organized supplication processions to avert the plague and issued regulations in connection with them, which fell exclusively within the Pope’s competence. At the same time, during the interregnum, such decision-making was the responsibility of the Roman archpriest, along with two other representatives. Gregory issued guidelines for individual districts, of which under the leadership of parish priests, groups of designated estates (opaths with religious, abbess with religious women, men with young men, widows with virgins, all children..) in processions singing penitent psalms and calling “Kyrie Ellison” came from the designated churches in seven streams to the Basilica of Our Lady of the Snows. During the procession that turned on the bridge in front of Hadrian’s monument to St. Peter, the archangel Michael was allegedly seen hiding a sword as a sign of the end of the plague. The name Angel Castle was created as a memorial. The second monument was the annual holding of supplication processions on the feast of St. Mark.

Another amicable act, which, after St. Gregory, has survived, is the so-called Gregorian masses. Gregory, when he learned that several ducats had been found in the possession of a Monk Just of his monastery, making the monk gravely guilty of violating the vow of poverty and the principles of the monastery, he had thirty Masses of St. celebrated for him for thirty consecutive days. For the last time, the soul of Just, who could not be buried in a sacred place for wrongdoing, appeared in the heavenly glow. By doing so, he allegedly announced his release from purgatory to his native brother Kapis. The way to help the soul in purgatory during the 30 days of sacrifices, involving the same number of Holy Masses, was later recognized by the Church (S. congr. Indulge. Of March 15, 1884). Gregorian masses can only be for one soul without including another intention for another.

In the final session with Christ, it is necessary to strengthen them with gentle exaltation through good words and good deeds, rather than empty tricks. The vortex that is one of the final settings with Christ is more powerful than doubt and the daily joy that lies in the idle arrangement, but in the exaltation, to whom you give gifts in Jesus, shaken by skill. The Thessalonians Municipality, as can be seen from today’s liturgical reading (1 Thess 5,1-6.9-11) was unclimbable. It was a community that asked itself questions and inquired of the apostle when and how Christ’s return would take place and what the resurrection of the dead would be like. And she thus earned even the apostle’s words: „Who does not work and does not eat.“

St Paul declares that »one day of the Lord« will pass unexpectedly » as a thief«, but he also adds that Jesus will come to bring salvation to the one who winds in Him, and says: And so encourage one another and help another, just as you are now doing. Rightfully so, this encouragement adds to this talent. It’s advice: » Please visit«. To talk about this. But I ask you: are we talking about the fact that the Lord will come, and we will be with Him? Or do we talk about a lot of things, also about theology, about church affairs, about priests, sisters, and all that? Will this talent encourage us? »I’m interested in enjoying«. Do we talk in our communities, parishioners, about waiting for the Lord, who will come? Or are they talking about this or that, about this or that, so that time passes a little, and you know, we are not bored?

In the responsories Psalm (l 27,1.4.13-14) we repeated: »I believe that I will see the goodness of the Lord in the land of the living«, but do you have the certainty that you will see the Lord?“ A job worthy of follow-up is one that, despite its troubles, proclaimed vigorously: I know that God lives and I will see Her eyes (. Job 19,25-27). That’s true. He goes through the audience. If we step into the Sistine Chapel, we see a beautiful scene of the Last Judgment. That’s true. But let’s also think that He will come to me so that I can see Her eyes, embrace Her, and be with Him forever. This is the hope that the apostle Peter is trying to convey through his life, to enlighten others. That is proper exaltation, that is true certainty: I am sure that I will see prosperity from the Lord.

St Paul said, „I am interested in rejoicing, and you will be spiritually beneficial for each other“. Let’s ask the Lord for this love, so that this gift, which he put in our hearts, germinates and grows until the definitive meeting with Him. »I know I will see Lord«. I am sure that the Lord lives. I am sure that the Lord will reach me. This is the horizon of our life. Let us ask for this grace of the Lord, and let us encourage ourselves on this path with good deeds and good words.

However, our universe was created and has existed for an unspecified length of time; one thing is sure: it was all begun by God. He created everything from nothing and maintains everything by the power of his love. Isn’t that amazing? Not even the most talented scientist could create life out of nothing – let alone create life out of an inanimate substance like clay that God used to create Adam (see Gn 2, 7).

Scientists cannot fully explain how the first life arose on our planet. Although science clarifies many essential facts, it was God who created the universe and directed its creation. And since God intended to create us as the pinnacle of His beautiful creation, He made sure that all our needs were met. He took care not only of our bodily needs, i.e., food, water, and sunlight, but also of our inner needs, related to beauty and order. We see it in the Book of Genesis, which describes the Garden of Eden: the trees in it were look beautiful “, but also “tasty to eat “( Gn 2, 9).

Take a moment to thank God for placing you on this beautiful planet, right where you are, at this very moment. Not only did he create the sun, stars, seas, and mountains, but he gave being to you, too! You are unique, wonderfully made in God’s image, and God loves you deeply. But with this great blessing comes responsibility. God commissioned Adam to “machine and guard “the Garden of Eden (Gn 2, 15). And that is the task of all of us. God wants us to take care of this world, of its various creatures, so that he can continue to feed us and so that we can be a reflection of his glory. When you care for this creature with all your might, you enhance this gift and preserve it for future generations. And not only that. Because when you carefully devote yourself to the creation that God loves and sustains, you yourself become an expression of God’s love for the world.

The labourer building the cathedral keeps laying stone on stone or filling wheelbarrow after wheelbarrow until it becomes a monotonous routine. If he does not step back a little and observe how the building slowly takes shape, he may miss the significance of his work. Similarly, it is easy to forget how God cares about each of our little deeds. Each of us plays a vital role in God’s grand and intricate plan for His creation. This is what St. Paul wants to say in today’s first reading, when he urges the Thessalonians to grow more and more„“ (1 Sol 4, 10). As if to say: „ Look at it as a whole to see what you have already done and what still needs to be done and be inspired to do more.“ Then he offers them some practical suggestions – including an order to work with their own hands. What impact can the work of our hands have on building God’s kingdom? Aren’t we building it with prayer and spiritual sacrifices?

Already, partly yes. However, through our work, we join God in building a just and peaceful society on earth. As taught by the Catechism of the Catholic Church, „by work one participates in the work of creation“ (2460). Even in the most inferior work, great dignity is hidden: through it, we become the Lord’s co-creators. Who would have thought that work has such downright cosmic dimensions? Sometimes we are not very enthusiastic about our work; it feels like a burden. So, we must remember that Jesus is with us. He takes ordinary bread and makes it his body. He brings wine – „fruit of vines and the work of human hands“ – and transforms it into his saving blood. So he can definitely take our work and transform it! In his hands, a pile of laundry can become a confession of love to our family. In his hands, our work can become a path on which we can improve our talents and cultivate the heart of a servant. Making progress in faith does not necessarily mean adding spiritual actions. Often, this means doing only what we already do – small, ordinary things – with the love of Christ in our hearts.

Today’s monument of the Passion of St. John the Baptist is one of the strongest testimonies that the Bible offers us. It serves as a reminder of how high a price of faithfulness to the truth can be, and how truth can irritate and unsettle those who live in sin. The Gospel of St. Mark shows us a dramatic scene. Herod suspects in his conscience that John is a „righteous and holy man“. Nevertheless, under pressure from Herodias and out of false pride, he issues an execution order in front of his guests, and John the Baptist’s head ends up in a bowl. 

It is an eloquent image of a world that hates the truth because it takes away the illusion of comfort. John the Baptist does not retreat. Says things as they are: „You are not allowed to have your brother’s wife“. He knew he was taking a risk, but he didn’t budge. Like the prophet Jeremiah, of whom we hear in the first reading, John was sent to „speak all that the Lord commands him“ regardless of the consequences. And that is a challenge for us too. In today’s world, where truth is often relativized and replaced by convenient „proper opinions“, the testimony of John the Baptist is uncomfortable but necessary. We need prophets who will remind us that not everything lawful is morally right. That truth is not a matter for the majority. John the Baptist was not afraid to be a voice calling in the desert, even though it was a spiritual, inhospitable, sinful, and selfish desert. 

It is good to ask myself today: what would I be willing to sacrifice my life for? Is there anything so solid and accurate about me that I would pay the highest price for it? Or will I, like Herod, be seduced by the pressure of the environment, the image before others, the fear of ridicule? 

There was a priest in a communist country who refused to erase the name of Christ from his sermon, even though he was threatened with prison for it. People advised him: „Say it differently, use a metaphor, be wise“. He replied: „ If I remain silent, they will call stones“. He was arrested, imprisoned, but became a conscience for thousands of people. His words bore fruit years later, as did John’s testimony. 

Brothers and sisters, John the Baptist is a role model for anyone who tries to live truthfully. His death was not in vain; it was a sown seed of truth that cannot die. And his reward? Not in the recognition of men, but in the eternal glory in heaven. Let us ask today that our mouths also „ tell of God’s justice“ (Ps 71), that our conscience remains sensitive, that we dare to be true – with love, but adamantly. Because where there is truth, there is Christ. And where Christ is, there is eternal life. 

You created us for yourselves, and restless is our heart until it rests in You. (Confession, I,1,1). With these, later-famous words, St. Augustine turns to God in the book of Confessions, and they contain a synthesis of his entire life.”. This word touches me mightily and makes me think. I will start with the question: What fundamental restlessness does St. Augustine experience in his life? Or rather, what kinds of restlessness does this great and holy man encourage us to discover and cultivate in our lives? I suggest three: the restlessness of spiritual search, the restlessness of meeting God, and the restlessness of love.
The first is the restlessness of spiritual search. Augustine experiences an experience that is quite common among today’s youth. He was raised by his mother, Monica, in the Christian faith, although he was not baptized into it. However, with age, he moves away from it; he no longer finds in it the answers to his questions and the desires of his heart, and he is drawn to other offers. He becomes a member of a group of Manicheans, devotes himself diligently to his studies, and refrains from mindless entertainment, period spectacles, and intense friendships. He learns intense love and begins a brilliant career as a rhetoric teacher, which brings him to the imperial court in Milan. Augustine is a “successful “man; he has everything, but in his heart remains the restlessness of searching for the deep meaning of life; his heart has not fallen asleep.

I would say success, things, and power have not anesthetized it. Augustine does not close in on himself, does not let up, and is always looking for the truth, the meaning of life, and the face of God. He is surely making mistakes, taking the wrong paths, and committing sins. He is a sinner, but he does not lose the restlessness of his spiritual search. And so he discovers that God was waiting for him, even though he never stopped looking for him first. I want to say to everyone who feels indifference towards God, towards faith, and to those who are far from God or have left Him, but also to us, who in our daily life we commit perhaps smaller “distance “and “efuge “from God: look deep in your heart, look inside you and ask: you have a heart, who longs for something big or a heart that is sleepy with things? Has your heart retained the restlessness of searching, or have you let it be suffocated by things that have led it to stunting? God is waiting for you, looking for you: what will you answer? Have you noticed this situation in your soul? Or rather? Do you believe that God is waiting for you, or are these truths just “slova “for you? Augustine has his own restlessness of heart, which leads him to a personal encounter with Christ, and in turn, he understands that the God he sought far away is a God close to every person, one who is close to our heart and is nearer to us than we are to ourselves. However, even with this discovery and when meeting God, Augustine does not stop, does not let up, does not close himself off as someone who has already reached his goal, but continues on his way. The restlessness of searching for truth and God becomes the restlessness of seeking even greater knowledge and stepping out of oneself to make Him known to others. It’s a restlessness of love. He would like a peaceful life of study and prayer, but God calls him to be the Shepherd of Hippo in the midst of a divided community and with war at his doorstep.

And Augustine allows himself to be disturbed by God, tirelessly proclaims Him, courageously evangelizes Him, fearlessly tries to be the image of Jesus, the Good Shepherd, who knows his sheep ( John 10,14), and even, as I like to say, “he feels his sheep “and goes out to find the lost ones. Augustine lives what St. Paul asks of Timothy and each of us: proclaim the word, whether it is appropriate or inappropriate, proclaim the gospel ( 2 Tim 4,2) with the magnanimous heart of the Shepherd who is restless because of his sheep. Augustine’s treasure is precisely this attitude of constantly going out to God, of continually going out to sheep…

He is a man caught between these two realities. Never “privatize “love, but always be on the way! Still restless! And that is a room of restlessness. We may ask: Am I restless because of God to proclaim Him and make Him known? Or am I fascinated by that worldly spirituality that invites you to do everything for self-love? We insiders often consider personal interests, the functionality of work, careers, and many other factors. Have I not become comfortable in my Christian life, in my priesthood, in my religious life, but also in my community life? Or do I retain the power of restlessness towards God, His Word, which leads me to go out to others?

Let’s approach the last restlessness, the restlessness of love. I can’t help but see Mother Monica here. How many tears did this holy woman shed for the conversion of her son! And how many mothers still shed tears today so that their children return to Christ! Do not lose hope in the grace of God! In the Confessions, we read the sentence that a particular bishop said to Saint Monica, who begged for her son to find the way of faith: “It is not possible for the son of so many tears to perish “(III,12,21). Augustine himself turns to God after his conversion by saying: “z love for me cried before You my mother filled with faith and shed more tears, than how many mothers spill over the physical death of their children “(ibid., III,11,19).

And this restless woman could finally utter wonderful words: cumulatius hoc mihi Deus praestitit! God has abundantly made up for her for what she mourned! And Augustine is the heir of Monica, from whom he received that germ of restlessness. It is the restlessness of love: to seek always and without ceasing the good of the other, the loved one, with that intensity that brings to tears. I remember Jesus weeping at the tomb of friend Lazarus; Peter, who, after denying Jesus, met His gaze flowing with mercy and love and wept bitterly; father, who looks forward to the return of his son and when he sees him in the distance runs towards him; I remember the Virgin Mary, who lovingly follows the Son of Jesus to the bottom of the cross. How are we doing with the restlessness of love? Do we believe in love for God and others? Or are we nominalists at this point? Not abstractly, not just words, but a specific brother we meet, a brother who is next to us.

Are we being disturbed by his need, or are we staying locked in ourselves, in our communities, which are often “communities of comfort for us “? Somewhere you can live in the same house and not know who was next door, or you can live in a community and not know your fellow brother: I think with pain of religious people who lack fertility and are old bachelors. The restlessness of love constantly forces one to meet another and not wait for the other to come out and say what he needs. The restlessness of love gives us pastoral fruitfulness, and we must – each of us – ask: what is my spiritual and pastoral fruitfulness? We ask the Lord for you, dear Augustinians, who begin your general chapter, and for all of us, to keep in our hearts the spiritual restlessness to seek Him constantly, restlessness to boldly proclaim Him, and restlessness of love towards every brother and sister. Let it happen.

The most famous Spanish transvestite, Pedro Almodóvar’s partner and symbol of the LGBT movement, found the meaning of life in Christianity.

The name tells you something , La Movida Madrilena? All Spaniards know what it is. This term refers to the Madrid countercultural movement that emerged in public after the death of General Franco. These were belated echoes of the 1968 revolution that only appeared after the fall of Francoism. Only then was it finally possible to reach for the forbidden fruit with a sticker sex, drugs and rock and roll.

Prim artists from the so-called alternative scene, who declared their apolitical nature, at the same time demanded moral freedom, breaking taboos, and the possibility of exceeding all norms in art. Their weapons were irony, ridicule, and satire. The name of the movement was already a mocking word movida, related to Movimiento Nacional, which was General Franco’s main political institution.

Over time, underground musicians, painters, cartoonists, directors, photographers, poets and fashion designers began to enter the mainstream. The movement was losing its subcultural character and had become part of the commercial market of mass culture. Other artists achieved successful careers in Spain and abroad. The most famous face of this company today is the world-famous director Pedro Almodóvar, who immortalized the atmosphere La Movida Madrilena in his first two films: Pepi, Luci, Bom and other girls from the party a Labyrinth of passions.

All the sins of this world

The second most famous character of the movement was Fabio de Miguel, better known under the artistic pseudonym Fanny McNamara – singer, model, performer and actor. This eccentric transvestite, who was one of the key figures of Madrid’s gay underworld, was also an iconic figure La Movida Madrilena. In the aforementioned film Pepi, Luci, Bom and other girls from the party, played under the influence of transvestite drugs. In the next production Labyrinth of passions he played the role of a star of pornographic films.

Before his conversion, what was said about St. Augustine was that there was no sin that he did not commit. However, it is highly likely to say that the Spanish dandy and decadent was definitely „better“ than the author of the Kingdom of God in this competition.

Participants in drug orgies in Madrid nightclubs could say something about it. Of course, those who did not die of AIDS or overdose.

Fabio McNamara used to be described as a postmodernist because he did not recognize any hierarchies in art, constantly experimented, played with form, juggled styles and broke conventions. He also did not recognize any truth – in this sense was a representative of radical cognitive and moral relativism. His life was a constant search for emotional experiences, perceptions and impressions.

Sometimes postmodernism is referred to as a culture of exhaustion because it is based on the assumption that everything has already been and that nothing new can be invented. However, in the case of McNamara, the term takes on even further meaning. This culture exhausted all the possibilities it could offer him. He tried everything, and yet it did not bring him luck. Nothing satisfied the deepest desires of his heart. He fed his affects, satisfied his senses, but he had no joy in anything. The constant change of partners was a never-ending pursuit of happiness. However, other relationships did not bring happiness, because happiness cannot be found in opposition to nature.

And then there was conversion.

Humans are curious creatures. He likes to find out about the circumstances of famous people’s success or various events. This is wise, because it enables him to learn and improve the quality of his life. The evangelization mission in Thessaloniki was highly successful. In fact, those who believed became a model for all people in Macedonia and Achaea, according to Paul. What was the reason for this success? Of course, it was God’s grace, but it was also down to the commitment of the evangelizers. Paul characterizes this commitment as follows: ‘We loved you so much that we wanted to give you not only God’s gospel, but our lives too. You have become so dear to us.’

We can say that the cause of success in Thessaloniki was the evangelizers’ great love. A preacher of the gospel who does not love those to whom he preaches will never succeed. No one will accept his message. Paul and his co-workers were filled with love. Their love was genuine and sincere. They spoke not to please men, but God. This means that they were not afraid to speak the truth, even if it was difficult. However, it was their love that led to them being accepted as words that lead to true life.

During a Lenten sermon in Notre Dame, Paris, French Jesuit Michel Rickets said something interesting: ‘Love that is needed for everything is not enough for everything…’ By this, he meant that, in order to do its constructive work in this world and effectively improve a person, love must move all human abilities, He Gave Us an Example, 10th edition, p. 62). The world expects us to preach Christ’s gospel to it, which can remedy many of the problems that plague it. If we learn from the cause of evangelistic success in Thessaloniki and begin to love with a love that stirs up all our abilities, then we will surely fulfil the hope that the world places in us.