CURRICULUM VITAE

He hails from the northern Italian city of Aosta. While wandering through France in his youth, he learned that the world’s vanities cannot make a person happy. He arrived at Bec, where the monk Lanfranc helped him rediscover his love for piety and a virtuous life. He entered the Bec monastery and became Lanfranc’s successor, later becoming abbot himself. In 1093, he was appointed Archbishop of Canterbury in England, a position from which he was exiled twice. He wrote numerous philosophical, theological, and mystical texts, earning him the title of the “father of scholasticism.” Through his actions, he finally secured the church’s freedom.

CV FOR MEDITATION

WITH GOD’S GRACE HE ACHIEVED THE FREEDOM OF THE CHURCH

Anselm was born in 1033 in Aosta, Piedmont, into a wealthy family. His mother, Ermenberg, raised him well, but she died young and he did not get along with his strict father, Gundulf. His father’s frequent criticism and anger hindered his upbringing, and, at the age of 16, he left home, crossing the mountains to France, where he wandered aimlessly for three years. Although he sought entertainment, he felt empty and despondent inside.

Reflecting on the purpose of his life, he decided to study at the Benedictine Abbey in Bec, Normandy, where the renowned monk Lanfranc taught. He studied diligently, mastering the basics that his devout mother had taught him and completing his conversion. Following his father’s death, he renounced the world’s vanities forever, using his inheritance for charitable purposes. At the age of 27, he accepted the monastic habit of St Benedict.

As a monk, he excelled in a pious and ascetic lifestyle, continuing his studies zealously. Three years later, when Lanfranc was appointed abbot of the monastery of St Stephen in Caen, Anselm succeeded him as prior in Bec. He led the monks with humility, patience, meekness, and kindness. He observed religious rules, fasted, taught at the monastery school during the day, and divided his nights between prayer, research, and writing learned books, devoting very little time to sleep. He often meditated before the crucifixion, feeling regret for his past offenses. He hated sin and had great respect for the Virgin Mary. He took a fatherly approach to caring for sick monks. People came to his school at Bec Abbey from various parts of France, Germany, the Netherlands, and England. Following the example of St. Augustine, Anselm supplemented Christian truths with rational arguments, showing their depth and organizing them scientifically, which made him famous.

He combined theology with the teachings of the ancient Greek philosophers, laying the foundation for the scholastic philosophical system. He believed that one must first have firm faith in God’s revelations and the Church’s teachings before embarking on a scientific journey. His guiding principle was ‘I believe in order to understand.’

His writings gained him such fame that even popes and rulers were interested in him, and many sought his advice. His writings were copied throughout Europe.

His simple lessons, drawn from everyday events, are also worth noting. For example, when an abbot complained to him about the disobedience of his young charges, Anselm pointed out that even wholesome food such as dry bread would harm a small child, who needs milk above all else. Similarly, young people need kindness and patience; without these, severity is harmful. Without love, distrust and hatred of all beneficial things flourish in young people. Just as a goldsmith must bend, shape and smooth gold to make a golden vessel, so an educator must have love as their main principle.

He once saw a young man playing with a tied-up bird, releasing it and then pulling it back again. He drew the lesson that the devil plays with souls in a similar way. Those accustomed to sin want freedom, but as soon as they make progress, they are dragged back into unrighteousness by the devil through the power of their passions. They can only be free when, with God’s grace, they break free from their evil habits.

Following the death of Abbot Herluin in 1078, Anselm was elected as his successor. Since the Bec Abbey also had estates in England, Anselm had to travel there several times to negotiate with King William I.
However, after William I’s death, his son William II, also known as William the Red, succeeded him. During this period, the Church in England experienced difficult times. William II assumed the right to appoint clergymen to the bishopric and abbey, from whom he made a profit by collecting pensions for his wars, and he ignored the Pope’s words. The Archbishopric of Canterbury was also abandoned, and its pensions were appropriated by the king. He summoned Anselm to his court and promised to rectify the wrongs if he recovered from his serious illness. Anselm was elected Archbishop of Canterbury, but he accepted the position very reluctantly, aware of the future tribulations. His fears that William II would continue to oppress the Church after his recovery were realised. Anselm was sorry that some bishops did not dare to resist the violent king. They even tried to persuade him to support them in their quest for peace. He is said to have replied to them: ‘I understand. If you wish, go to your master. I will stick to God!’ He strove to be a good shepherd, fighting against sacrilege in his archdiocese. He acted persistently, consistently, and deliberately, yet gently, against the king. Nevertheless, the king wanted to overthrow him, threatening that if he visited Rome, he would not be allowed to return to England. Nevertheless, after saying goodbye to his clergy, Anselm went to see the Pope in 1097. Urban II received him in Rome and promised to help him defend the Church’s rights in England.

While in Rome, Anselm fell ill. While convalescing in the countryside, he wrote the book Why God Became Incarnate. After negotiating with William II for some time, he became the Pope’s advisor and was invited to a church council in Bari, southern Italy, where the schism with the Greeks was discussed. There, Anselm defended the teaching that the Holy Spirit proceeds from the Father and the Son. The behaviour of William II, whom the bishops wanted to excommunicate, was also discussed there. However, Anselm begged for a postponement of such a step. The laws prohibiting the investiture, or confirmation, of church dignitaries by secular rulers were renewed..

In 1099, Anselm left Bari for a council in Rome, and from there he traveled on to Lyon, as negotiations with the English king were taking too long. In autumn 1100, William II was fatally wounded by an arrow while hunting, and Anselm wept for his unrepentant death. Henry I, the new king, was intimidated by the fate of his predecessor and summoned Anselm from exile. Anselm then exercised his pastoral office in peace for three years. However, Henry I did not want to relinquish his supposed right to appoint bishops and thus came into conflict with Archbishop Anselm. The king demanded that Anselm consecrate the bishops he had appointed or leave the country. So Anselm travelled to Rome again to meet Paschal II. Henry I also sent an embassy, but the Pope approved the archbishop’s actions. This angered Henry I, who banned Anselm from entering England again. He therefore took refuge with his friend, Bishop Hugh, in Lyon once more. There, he lived ascetically and did penance for the conversion of the king and his orphaned flock. Meanwhile, his sister tried to reconcile him with the king. Finally, in 1106, the king met with Anselm in Normandy. Henry I renounced his supposed right to investiture, wanting only an oath of loyalty from the bishops and abbots, which they were to take while tied to the altar.

The people rejoiced at Anselm’s return, and Queen Matilda venerated him as a saint. The king even appointed him temporary administrator of the empire in his absence. As long as his health permitted, Anselm remained very zealous. Towards the end of his life, however, he was no longer able to celebrate Holy Mass and would only have it carried to the church. During Holy Week, clad in a sackcloth robe sprinkled with ashes, he died at the age of 76.

RESOLUTION, PRAYER

I will offer tithes to the Church and make a vow for the same purpose.
O God, who granted the holy bishop Anselm the ability to comprehend the depths of your wisdom and to teach it to others, grant us the same grace, so that we may joyfully receive the truths that you reveal to us in our hearts and be guided by the light of faith. We ask this through your Son, Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit, now and forevermore.

Parents usually make the initial decision to have their children baptized. They are also primarily responsible for their children’s baptism and Christian upbringing. For parents who truly recognize the commitment it entails, baptism is not a mere formality. Their decision to have their child baptized is based on a deep conviction that baptism is a precious gift that lasts for all eternity. It would be wrong to request a child’s baptism simply because it is customary, because our parents were baptized, or because our grandmother wants it. While parents are aware of what baptism means, they should deepen and renew their understanding by reading suitable literature, listening to God’s Word and taking part in baptismal discussions. The readings and intercessions at the child’s baptism may be delivered by the parents. They should give due consideration to their child’s first name, as this will provide them with a role model to follow and an intercessor to whom they may turn during their earthly pilgrimage. Later, they should ensure that the child comes to know the life of their patron saint. Parents must be present at the baptism.. 

Following baptism, parents have a duty to guide their child towards knowledge of God. The Church entrusts parents with the task of fostering faith, hope, and love in their child, and of providing an environment in which the seed of faith received at baptism can truly flourish. This is as important to the child as food and education. Baptism only has meaning and purpose if the person who has been baptized lives out their baptism. It is a lifelong journey. It does not end with the baptismal ceremony. Parents should be their child’s first teachers and witnesses of the faith. Within the family, a child should gain their initial understanding of God. Parents should also ensure that their child receives the two further sacraments of confirmation and holy communion. Confirmation complements and strengthens the effects of baptism, giving Christians the wisdom and strength to bear witness to Christ. For the child, receiving the Eucharist is an expression of the greatest love and a way of forming a close union with Christ.

Godparents
In its early days, the Church required adults to be accompanied by godparents during baptism. Christians who had led their acquaintances to the faith were regarded as godparents. Their role was to ensure that candidates for baptism were properly prepared and that their intention to become Christians was genuine. Gradually, this custom was extended to the baptism of children. Initially, a godparent was required to be present at the baptism of orphans. They effectively took the place of the parents. Later, godparents became a common feature of children’s baptisms. Godparents represent the extended family of the child being baptised and the Church, and help the parents to teach the child to profess the faith in word and deed.  At the baptism, the godfather acts as the Church’s witness. He marks the child with a cross during the ceremony. He supports the parents in the child’s religious upbringing by setting a good example through his own religious life. In some cases, he may even be responsible for the majority of the child’s religious education, for instance if the parents die or are absent for an extended period of time. Not everyone is eligible to be a godparent. It is sometimes necessary to disappoint relatives’ hopes if they cannot meet the requirements placed upon them at baptism. For instance, godparents should be devout Catholics who lead an exemplary Christian life. According to the Code of Canon Law, godparents should possess these qualities. They should be at least 16 years old. They must have received the sacrament of confirmation and live in the faith. They must not have been subject to ecclesiastical punishment. They must not be the father or mother of the child to be baptised. A godparent should not be too young or too old. Through baptism, the godparent establishes a spiritual relationship with their godchild. They become the child’s spiritual father or mother. A member of another church may serve as a godparent alongside a Catholic godparent. Godparents should always support each other.

Explanatory baptismal ceremonies.
In the sacrament of baptism, invisible grace is conveyed through a visible act. This rite has varied over time, but the pouring of baptismal water and the words remain constant. The first name is given, followed by: “I baptise you in the name of the Father, the Son, and the Holy Spirit.” In the early Church, when mainly adults were baptized, baptism was performed by immersion in water.
When baptism takes place during Mass, the welcoming ceremony occurs at the beginning of Mass and not as part of the penitential rite. On Sundays, the readings are chosen to suit the Sunday. The communal profession of faith is omitted, as it is replaced by the profession of faith before baptism. The prayers of the faithful are adapted to include these elements, as are the prayers for the baptised child and the whole Church. After the baptism, there are explanatory ceremonies. The blessing by the mother and father replaces the usual blessing at the end of Mass.

Welcome.
The priest extends a special welcome to the parents and godparents and expresses his joy that the parents have accepted the child as a gift from God. He then asks the parents what name they have chosen for their child, what they wish the Church to do for the child, and whether they are aware of their duty to bring up their child in the faith. The first symbolic act follows. The priest makes the sign of the cross on the child’s forehead. The parents and godparents then do the same. The sign of the cross is an ancient ceremony. Christ redeemed us through the cross. The sign of the cross expresses the Church’s desire to welcome a child into the community of the faithful.

The Word of God
It consists of one or more readings, a short sermon and the prayers of the faithful, which form the centrepiece of the service. Through the readings from Scripture and the sermon, the Church seeks to explain the significance of the ceremony to those present and to encourage the parents and godparents to fulfil the obligations arising from baptism. 
In the intercessions, the faithful pray for the child, the parents and the family in which the child will grow up. The service concludes with an invocation to the Virgin Mary and the saints. This is followed by the exorcism. This is a prayer in which the priest asks God to free the child from original sin, to protect them from the temptation of the evil spirit, and to send the Holy Spirit into the child’s soul.
The celebration of baptism.

The baptismal ceremony itself begins with the final preparations. First, the priest blesses the baptismal water. Then, the parents and godparents renounce the evil spirit and profess their faith. Finally, the parents are asked one last time if they truly wish to have the child baptized.

Blessing of the water

It is a very important ceremony. Water is a rich symbol, both in purely human and religious terms. It refreshes, purifies, and is essential to life. In baptism, water has a purifying significance and brings about new life. Just as natural water cleanses away impurity, so baptismal water cleanses away sin. And just as natural water is a fundamental condition of life, so baptismal water is a source of spiritual rebirth. If the baptismal water has been blessed during the Easter Vigil, it should be kept and used throughout the entire Easter season to make the connection between baptism and the mystery of Easter clearer. Otherwise, outside the Easter season, the water must be blessed separately for each baptismal ceremony. In the baptismal liturgy, there are three forms of the blessing of water. The first form is found in the writings of Saint Hypolitus (170–235). This form recalls the history of salvation. The second form emphasises the idea that God accepts us as his children. The third form highlights the mystery of the Church as the community of the baptised.

Profession of faith.
Parents and godparents renounce the evil spirit and profess their faith. If someone wishes to play an active role in the Church, they must first make a profession of faith or take an oath. At baptism, parents and godparents undertake an important responsibility. Each person answers the priest’s questions individually. The answers are therefore in the singular. These answers constitute each individual’s personal confession. The priest then approves this profession of faith, which the faithful confirm with the word. 
Administering baptism.

The priest asks the parents once more if they wish their child to be baptized. The parents reply, ‘Yes.’ The priest then administers baptism by pouring water three times onto the child’s head. The priest says the child’s name. ‘I baptise you in the name of the Father, the Son, and the Holy Spirit.’ Baptism takes place when the priest pours the water and speaks these words. The child’s image of God shines forth in all its beauty at this moment, and they are simultaneously freed from original sin. Through the power of the Holy Spirit, the child becomes a child of God, receiving an indelible mark and becoming a dwelling place for the Holy Spirit. They are united with Christ and become a member of the Catholic Church, the mystical body of Christ. The word ‘Amen’ is not mentioned at the end of the baptismal formula. This is a sign of reverent silence before the mystery. However, it also conveys the notion that baptism is an ongoing process, not a one-time event.

Explanatory ceremonies
To help the faithful understand as fully as possible what takes place through the sacramental mystery, four explanatory ceremonies follow.

1. Anointing with chrism.
2 Presentation of the white garment.
3 Presentation of the lighted candle.
4 Effata rite.
The anointing with chrism expresses the reality that the Holy Spirit baptized Jesus Christ. It makes the baptized person like Christ. It unites them to Christ. The baptized person shares in Christ’s priestly, prophetic, and kingly mission. As a participant in the universal priesthood of Christ, the baptized person is to offer spiritual sacrifices to God and, as a member of the Church reborn in the Holy Spirit, to take part in the Mass and receive the sacraments. As a prophet, he is to bear witness to Christ and proclaim his teaching through word and life. As a participant in the kingship of Christ, he has the right to the eternal kingdom with Christ and the duty to win others over to God’s kingdom.

The white robe, which the priest dresses the baptised in symbolically expresses a new life in sanctifying grace. Saint Paul says: ‘All of you who were baptized into Christ have clothed yourselves with Christ.’ Gal 3:27. When someone puts on a royal robe and plays the part of a king in the theater, it is merely a play. But to put on Jesus Christ means to embrace a new life, the life of Christ. The baptismal robe is therefore intended to remind the child of the duty to preserve the grace of baptism and the purity of the soul. For this white robe ceremony to be meaningful, every child should have their own baptismal robe. And the child’s name and the date of baptism can be embroidered onto the white robe, symbolizing.

The Effetta ceremony.

During the ceremony, the priest touches the child’s ears and mouth, asking them to open their ears to hear and proclaim God’s word.
Closing ceremony.
Baptism is the first sacrament. Afterward, the procession returns to the altar. There, the congregation recites the Lord’s Prayer. The final blessing, which was once given only to the mother, is now given to both parents. After the blessing, it is recommended that a hymn be sung. This expresses joy and gratitude. At the end of the ceremony, the priest may bless any religious items that the parents or godparents wish to give to the child who has been baptised.
New human life is not merely an expression of human love. From the very beginning, another, more mysterious and greater power was at work: the love of God. After all, God is love itself, and he bestows this love upon all creatures from the fullness of his life. Parents know their role begins at birth, not ends. They should raise their children so that they may live happily, fulfill their life’s purpose, achieve their perfection, and become valuable members of society. This requires great care, daily sacrifice, and love on the part of the parents. God wills this too. Everyone should live happily forever. This was the Creator’s original plan. However, human sin disrupted this plan so severely that a new intervention by God was necessary to enable humanity to return to Him. Through his death and resurrection, Jesus Christ freed us from the bondage of sin, offering us a share in God’s life. The most direct way to free ourselves from the consequences of sin and participate in God’s life is through the sacrament of baptism.

The significance of baptism.
It is the most important event in the life of a Christian. This is attested to by New Testament writings and traditions. Jesus was baptized, too. John the Baptist drew attention to the significance of Jesus’ baptism: “One more powerful than I am coming after me. I am not worthy to stoop down and untie the strap of his sandal.” I have baptized you with water, but he will baptize you with the Holy Spirit” (Mark 1:7–8). (Mark 1:7–8). The early Christians were convinced that Jesus was powerful and that his baptism was significant. The Church also wants believers to understand the importance of baptism, and therefore emphasizes its significance. Christian baptism refers to the Lord’s command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit.” Above all, baptism is the sacrament of faith. Those who take part in a baptismal celebration are responding to Jesus’s message. They are responding to the good news about the heavenly Father, new life, the Kingdom of God, the forgiveness of sins and eternal life. Baptism is, above all, the sacrament of faith. Those who take part in the celebration of baptism are responding to Jesus’ message. They are responding to Jesus’ good news about the heavenly Father, new life, the Kingdom of God, the forgiveness of sins, and eternal life.

Baptism marks the start of a new life and entry into the Kingdom of God. It is the first of the sacraments. Christ told the apostles: ‘Go therefore and make disciples of all nations, baptising them in the name of the Father, and of the Son, and of the Holy Spirit.’ Baptism incorporates a person into the Church, marking them as a member of the People of God with an indelible sign. Those who receive salvation through baptism become part of the People of God. As St Paul says, ‘We were all baptized by one Spirit’ (1 Corinthians 12:13). Baptism creates a bond of unity between all who have been. ‘baptized by one Spirit’ (1 Corinthians 12:13). Baptism creates a bond of unity between all who have been baptized.

Once a person has been received into the Church, the union with Christ is so profound that it can be compared to the organic connection between a tree’s trunk and its branches in everyday life. As Jesus himself says, ‘I am the vine; you are the branches’ (John 15:5). Those who are baptized receive a share in the life of God.
Baptism is a new creation: a rebirth in water, through which a person becomes a son or daughter of the heavenly Father, entering into a sublime communion with the Father, the Son and the Holy Spirit. Therefore, whoever is in Christ is a new creation. The old has gone, and the new has come. (2 Corinthians 5:17)

Baptism, the bath of rebirth, cleanses a person of all sin. Just as physical birth enables a person to live a natural life, baptism gives them a supernatural one. A life in God. Just as a child naturally resembles its parents, through baptism we acquire a special likeness to God, sharing in His life. This participation in God’s life, gained through baptism, has profound and mysterious consequences. The Holy Spirit begins to dwell within the baptize person as in a temple. ‘Do you not know that you are God’s temple and that God’s Spirit dwells in you?’ (1 Cor 3:16). Baptism derives its power from the mystery of Easter: the death and resurrection of Jesus Christ. In the early Church, the person being baptized would be immersed in water. We too walk in newness of life, just as Christ was raised from the dead by the Father’s glory. (Romans 6:4). Through baptism, a person passes from a life of sin to a life of grace. This transition should be evident in the daily life of a Christian. Those who are baptized must overcome sin. Baptism is the first sacrament through which a person is consecrated to Christ. Two further sacraments are linked to baptism: confirmation and the Eucharist.

Infant baptism.
Some people may question whether very young children, who are not yet capable of reason, can receive the grace of baptism. From the beginning, the Church has baptized both adults and children. Jesus said, “Unless one is born of water and the Holy Spirit, he cannot enter the Kingdom of God.” This has always meant that children should be baptized in the faith of the Church and their parents. Baptizing children has always been a tradition of the Church. Scripture also provides evidence that entire households were baptized during the time of the Apostles. See Acts 16:15, 33 and 1 Corinthians 1:16.
St Augustine explained that, although a newborn child cannot express their own faith, they can still be validly baptized because they are capable of receiving the gift of faith. Just as parents give life to a child, who does not understand this, the Mother Church gives a child new life through baptism, even though the child is not yet aware of it. Just as parents assume a child wants to be healthy and happy, the Church assumes the child wants to receive God’s great gift that will make them happy. Baptism is the most precious gift that God wishes to bestow upon humanity. It would be wrong to postpone baptism until the child is old enough to decide. We could use this comparison: A delighted grandfather deposits money into his grandson’s account upon the grandson’s birth. He would rather not wait until his grandson decides he wants the money. God wants to save everyone. He offers everyone a share in his life. Children are also objects of God’s love. This is why they can receive the gift of baptism.

After the miraculous multiplication of the loaves, the people wanted to seize Jesus to proclaim him king. Jesus withdrew to a mountainside by himself. He even left his disciples alone. When the disciples crossed the sea in the evening by boat, it was rough, with strong winds. The disciples saw a figure approaching the boat and were afraid. It was Jesus who spoke his comforting words to them: “It is I, do not be afraid!”

The early church was also like a boat on a stormy sea when discontent began to manifest itself. And discontent also arose among the Jews who had converted to Christianity, who were divided into two groups. The Hebrews lived in Palestine and spoke Aramaic as their native language. The Hellenists lived outside Palestine, spoke Greek, and were more attuned to the pagans. As the number of Christians grew, the Hellenists began to express dissatisfaction with the Hebrews, claiming that their widows were being neglected in the daily distribution.

The apostles, who lived in the spiritual presence of Jesus, were able to resolve the difficult situation. So they called together the entire Christian community to entrust them with the election of seven deacons. The apostles simply specified the qualifications they should have. They were to be men of excellent reputation, full of the Spirit and wisdom. This proposal pleased the entire assembly, which elected seven deacons. The apostles prayed over the chosen deacons and laid their hands on them.

This method facilitated the provision of various services in the early church. The deacons cared for the poor and served at the table. The apostles could then devote themselves more fully to prayer and the proclamation of the gospel. Therefore, the word of God spread more effectively, and the number of Christians in Jerusalem increased. Whenever we face life’s challenges, Jesus comes to our aid. He comes to our aid with liberating words: “It is I, do not be afraid!” He is present with his power. His presence is saving. It overcomes fear and gives hope.

.Many people followed him because they saw the signs he performed on the sick. ▪ It is said that superficial people, whether they are artists or politicians, tend to have great success at first. But gradually, the crowds leave them. Deep people have a different fate. At first, they are not understood, but eventually, they will experience true success. However, Christ’s earthly life went the opposite way, from great success to abandonment.

What is the reason? It’s because the crowd mentality is superficial. In this mindset, the only benefactor of humanity is the one who improves material conditions and increases well-being. Jesus, who healed and fed the hungry, placed himself in this category, which is why he was glorified. Is there anything wrong with that? Of course not. However, Jesus intended to teach them not to stop at this point, but to understand that it is merely a hint at the spiritual gifts he wants to give them. Not many people understand this lesson. 

This is certainly the Prophet who is to come into the world ▪ The theme of Christ and the Antichrist often appears in the literature of the last century. It is a confrontation between two methods of achieving world domination. The Antichrist is usually credited with solving all social problems. There will be no more poor and needy materially. This will dazzle many Christians, who admit they have been striving for it for centuries but have not been able to achieve it. Interestingly, a similar confrontation can be read in the Exercises of St. Ignatius of Loyola in the meditation “On the Two Banners”. Satan gathers an army against Christ and recruits people with prosperity, power over others, and pride. However, the first inspiration for these meditations is already in the Gospel itself, in the story of the Lord’s temptation (Mt 4:1-11). If the evil spirit approached Christ himself with these temptations, it is understandable that he begins with the same method with those who want to join Christ. 

They wanted to seize him to proclaim him king. So he quickly went up the mountain, all alone ▪ According to the Scriptures, the Messiah is from the line of David, that is, from the family of the kings of Israel. We know that God opposed the establishment of a kingdom in the chosen nation (1 Sam. 8). Finally, he allowed this institution so that David and Solomon would become a type of the future kingdom of the Messiah. So when the crowds believed that Jesus was the Messiah, it was quite logical that they wanted to proclaim him king. Jesus hid himself from them. He did not want to deny his future. After all, he later officially confirmed it before the representative of the Roman emperor Pilate: “I am a king. For this I was born, and for this I came into the world” (John 18:37). But at this moment, the crowds were unable to hear the addition that Pilate heard: “My kingdom is not of this world” (John 18:36). From King David to King ew, as one advances from the physical to the spiritual, from the world to eternity.

I dare say that the Gospel about the two disciples on the road to Emmaus is one of the most beautiful and instructive passages in the Bible. It is challenging to incorporate so many symbols into one sermon and encapsulate the transformation of these disciples’ hearts within that time ellipsis. It is truly a difficult task for one sermon when it is the theme of entire retreats. Let’s start right at the beginning in Jerusalem. It says, ‘That very day, the first day after the Sabbath…’ — an important time reference. It was still that day — the day when Christ rose from the dead. It was the day when, early in the morning, the women were confronted with the empty tomb, and the disciples followed. The Sanhedrin began to proclaim throughout the city that Christ’s disciples had stolen his body, and the disciples, full of fear, closed themselves in the locked Upper Room. The two pilgrims (we know only the name of one, Cleophas) undoubtedly also belonged to Christ’s inner circle, as they were well acquainted with these events. They probably met both the women and the disciples. This reminder is appropriate and important, even on that day. It was not customary for pilgrims to leave Jerusalem immediately after the holidays, so what drove them from Jerusalem that day must have been uncertainty, the loss of all illusions and hopes, and probably fear, restlessness, and unrest. Let’s start right at the beginning in Jerusalem. It is, quote: “that very day, the first day after the Sabbath …” which is an important time reference. Still that day—the day when Christ rose from the dead. The day when, early in the morning, the women were confronted with the empty tomb and, after them, the disciples. When the Sanhedrin begins to trumpet throughout the city that Christ’s disciples have stolen the body of Jesus, and these, full of fear, close themselves behind the locked doors of the Upper Room. The two pilgrims (we know the name of only one, Cleophas) undoubtedly also belong among Christ’s close collaborators, since he knows all these events well. They probably met both the women and the disciples. Even that day, this reminder is appropriate and important. Even the same day that Jesus was resurrected, it was not customary for pilgrims to leave Jerusalem immediately after the holidays, and between the lines: what drives them from Jerusalem is uncertainty, the loss of all illusions and hopes; doubts, restlessness, and unrest, and probably also fear.

That very day, they took what they had with them and set off alone on their way back, perhaps to Galilee. The first stop, and apparently the most common one, was Emmaus (although archaeologists have not yet reliably identified it, the village of Abu Goš, which has a Crusader monastery, is traditionally considered to be it). According to the Scriptures, it was located “60 furlongs from Jerusalem” (approximately 11–12 km). They set off alone and are preoccupied with the events they witnessed during this year’s Passover, as well as being filled with pain over the crucifixion of Christ, in whom they had placed so much hope, just like his other disciples. On top of all that, they received the news that morning that the tomb was empty and that soldiers were marching through the city. The temple guards and the spies of the Sanhedrin would probably be looking for Christ’s disciples. It would be wise to disappear in time. They are afraid, and why should they not admit it? Their departure from Jerusalem is actually an escape. From the events that have occurred, from the events that are likely to occur — and, above all, from themselves. (Which is impossible, but how many such ‘escapes from ourselves’ has each of us had?) They leave Jerusalem in a hurry, abandoning their friends and the Holy City, which they entered a week ago with so many expectations, hope, and joyful hosannas. They were euphoric that the Messiah had finally come. Now, all of that is gone. Christ died as a criminal; not even his body remains. All hope is in ruins, and they are consumed by enormous confusion. This “escape” seems to be the best solution. Because “what the heart is full of, the mouth overflows”, they talk about everything that has happened. As they talked and thought, one of the pilgrims joined them. Nothing unusual. Traveling alone was dangerous, so it was common for pilgrims to travel in larger groups. The stranger is no different, and they continue the conversation they started — there is so much they need to say. Then the fellow pilgrim naively asks: ‘What are you talking about?’ His question surprises them. How could someone come from Jerusalem and not know about the recent events? In layman’s terms, we would probably say, ‘Have you been living under a rock?’
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Jesus is a good psychologist. He knows that the two of them — and, of course, many others — need to get rid of all their uncertainty, tension, and doubts. He lets them talk, and then he sighs, saying, ‘How foolish and slow of heart you are to believe all that the prophets have spoken! Was it not necessary for the Messiah to suffer all these things and enter into his glory?’ Then he slowly begins to discuss the Scriptures. He discusses the types of the Messiah, the “suffering servant” and “Ebed Yahweh”. Jesus discusses the books of Scripture, and their eyes are opened and their hearts are inflamed. Yes, indeed. It fits! And how it all fits together! Full of amazement, they listen to the connections that had escaped them until now. The journey passes quickly, and it is probably late afternoon by the time they reach their destination. The unknown pilgrim wants to continue, as if he would like to speak to them: ‘Stay with us, for it is getting late and the day is already far spent.’ The stranger does not let himself be persuaded; he accepts a place in the house and at the table — and then it happens. In front of everyone, the head of the community takes the bread, breaks it, and gives it to them. Then their eyes are finally opened. They recognize Jesus in the familiar gesture of breaking bread. Finally, they have truly met him! As if he had fulfilled his task, he unexpectedly (and inexplicably disappears. There is no longer any need for him to remain with them. They have recognized Jesus and believed in him as the Messiah! ‘Did our hearts not burn within us while he spoke to us on the road and explained the meaning of the Scriptures? ‘There is no more need.

They fled from Jerusalem at noon, and now, in the evening, he returns. It is important to be where the apostles are. Jesus is there in their midst. They belong there, too. They are no longer afraid or doubtful. ‘That very hour they set out on their journey and returned to Jerusalem.’

Despite the late hour and their fatigue, the encounter with Jesus fills them with the Spirit, strength, and joy. They turn around, saying, ‘Repent and believe in the Gospel, and go back. They meet the apostles, who are also transformed — they have encountered the Lord, too. Full of joy — because joy, peace, and courage are the fruits of the encounter with Christ — they share what has happened. The Holy Spirit, the Spirit of the Father and the Son, has illuminated their hearts, opening their eyes and minds. They are not orphans; they are children of God and brothers. The church is born, united in faith, hope, love, prayer, and the breaking of bread, and “of one heart and one soul”. This is the fruit of the “first day after the Sabbath,” the day that changed the course of world history. It was the day when Christ rose from the dead and entered into his glory. Here on earth, he transformed everything and everyone with his spirit.

However, no emotion — be it joy or enthusiasm — will last forever. Even among the first Christians, the spirit of unity will begin to fade. But faith, hope, and love are eternal. These are gifts that have not lost their strength or value. May we experience that joy of meeting Christ, too. May our hearts burn when we hear the words of Scripture. May we encounter him during the Eucharist, when we break bread. And may we experience belonging and unity within the Church community.

Let us turn away from our own personal ‘Emmaus’, where we have often fled from others and from ourselves. Let us not be afraid of being infected with joy, peace, and faith. This virus of love for Christ is not harmful like the coronavirus; it does not kill, and if it does, then only the older man within us—and there is no harm in that; there is no need to cry over it. Let us return to the church’s upper room — albeit now with significantly limited operations — and rejoice! (And let us not be afraid!)

Jesus’ words are sometimes so incomprehensible to us! How many unnecessary things rob us of our inner peace? Conversion means having the courage to abandon the things that hold us back on our life’s path. Jesus came down from heaven and spoke as one who experienced eternal life—our future fulfillment to an only ever disappointment witness to it. He testifies that those who follow his way of thinking — deep devotion to the Father and a focus on loving people — already carry eternal life within themselves. Conversely, those who refuse to listen to the word of life choose death, inner decay, chaos, and disorientation. Such a person then begins to seek a life direction they believe will bring them happiness. However, the destination is only ever disappointment, sadness, and eternal unfulfillment. Human nature is defined by something greater than us. We did not create ourselves. The basis of our happiness is imprinted within us. Our task in life is to discover the path to this happiness. Jesus shows us the way; he provides signs through which we can experience eternal life today. However, this is not a path on which a person remakes their nature according to their selfish desires. Many people have found that such happiness does not work. Lord Jesus, grant us deep faith and devotion to you so that we may take your word seriously in our lives—your whole word, without modification. Grant us the grace to learn to think as you do in life. May we live the love you taught us on the cross and experience your resurrection. On the other hand, whoever refuses to listen to the word of life chooses death, inner decay, chaos, and life disorientation. Such a person then begins to look for a direction in life that he believes will bring him happiness. However, the goal to which such a person arrives is only disappointment, sadness, and eternal unfulfillment. The essence of human nature is given by someone greater than man himself. We did not invent ourselves. The basis of our happiness is imprinted within us. Our task in life is to discover the path to this happiness. Jesus shows it to us; he provides signs according to which eternal life can flow within us today. However, it is not a path on which a person remakes their nature according to his egoistic desires. Many people’s lives reveal that such happiness is ineffective. Lord Jesus, grant us a deep faith in you, a deepening devotion to you, so that we may take your word seriously in our lives, your whole word, as it is, without our earthly modifications. Grant us the grace to learn to think like you in life. May we live the love you teach us from your cross and experience your resurrection. 

God so loved the world that He gave His only begotten Son. ▪ ​​We love something; we love what we desire, what we make, and what does us good. God needs nothing. When he loves, it is because he wants the good of others. He does not take but gives. The greatness of his love is measured by the greatness of the gift. In the life of the Most Holy Trinity, the Father gives himself entirely to the Son, begetting him from eternity. And the same Son, in his incarnation, becomes a gift for us and for our salvation. We cannot imagine that God could give us anything greater. Such a gift, however, demands a response from us that would be worthy. It is beautifully expressed in the prayer of St. Ignatius of Loyola at the end of the Exercises: “Lord, accept my freedom, memory, reason, will, and all I have. ” You gave it to me, I return it to You. It is Yours; do with it as You will. Give me Your love and Your grace in return. That is enough for me.” So it is a sacred exchange. A person presents himself entirely to God because God gives himself to him. What God gives can never be a dead gift; it is life. We therefore live in God, with Him and in Him, through our Lord Jesus Christ. 

So that whoever believes in Him may have eternal life. ▪ St. John calls the second divine person the Word who was in the beginning with God (John 1:1ff.). Of course, the term is a figurative expression. But it nevertheless reveals the meaning of the mystery. We use words to express our thoughts and feelings, which best reflect a person’s dignity. When our thinking becomes identified with the mind of God, we become sons of God the Father. In the vocabulary of our religion, this process is called faith. To believe means to accept as true what God reveals to us. However, faith is not abstract, mathematical thinking. Above all, it is trust and a positive attitude towards life. It therefore also includes abstractficial works. Believers are those who follow Christ, trust his words, and follow the path of his commandments. That path leads to life, and because it is the life of God, it is eternal. Therefore, it is inappropriate to say that we will receive eternity after death. In fact, we already have that eternity by believing that our mind is identified with the mind of God, that we recognize the Father who is in heaven.

The light has come into the world. ▪ The underground caves of the Moravian Karst became a destination for tourists from all over the world only after the introduction of electric lighting. Before that, they were dark holes that inspired fear. Only the light can reveal the beauty of stalactites. Even human life is such a mysterious cave. It only gains meaning when it is illuminated by faith. So-called converts, people who have become believers in an unusual way, vividly experience this phenomenon. Thus writes, for example, the well-known Alphonse Ratisbonne, a Jewish atheist, to whom the Virgin Mary appeared on January 20, 1842, in the Roman church of San Andrea del Fratte: “I was walking through the church. Suddenly I felt a great uneasiness, and it seemed to me as if a veil had covered everything. The whole church seemed to be, with the exception of one chapel, into which all the light poured. I raised my eyes to that chapel, shining with such light, and I saw that the Most Holy Virgin Mary stood on its altar… In her prepresence, Isence I understood everything, although she did not say a word to me: the whole horror of the state in which I was, the monstrosity of sin, and the beauty of the Catholic faith. In a word, I understood everything!” 

Pope John XXIII said the Church needed to be aired out. We need a new wind of love to invigorate us. Today, we can feel the gentle breeze of love on our cheeks and are eager to embrace it. Jesus said that the wind blows wherever it wants. On my walks in nature, I often envy the wind for its ability to blow wherever it wants. The wind is playful, joyful, and powerful. No one limits it, and it can change direction. Jesus introduced a genuine wind into the lives of his contemporaries. He broke into traditional practices that had become stagnant and brought in a love full of energy that would not stop until everyone was satisfied. Jesus has been physically gone for a long time, and we have once again imprisoned love in our human structures and rules. Fortunately, he left us the Holy Spirit, the Comforter.

The number ten is also theologically likened to the limitless wind of love, which blows wherever it wishes and is drawn. Love cannot be bound by rules and what ‘belongs.’ It is playful. It goes where it wants to go, where it wants to work. Are you willing to embrace love’s unpredictability? Jesus says we can enter heaven only if we’re like kids. Children also love purely and innocently, without examining whether it follows a program or is allowed. They use all the power of love. Love is unpredictable. Love is in the air and settles exactly on the one who needs it. But unlike the wind, whose origin and destination remain unknown, we understand love. It comes from God and wants to live with us.

Come to the depths. Where are the stale spaces inside me that need the sound of love? How has the wind of love touched your life? Can it bring positive change for you? What specific ways has love’s wind moved within you?

A tip for you: I don’t let my love become too serious. I give it the freedom to soar. How might allowing love to be playful and free bring positive change to your life?