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Slavery and Christianity. What was their relationship like?

Posted on 28. October 2024 by Peter Prochac

What does the Novus ordo seclorum rely on when it proclaims the doctrine of human dignity and rights? This doctrine was not new; its implementation was new. In American and British history, the idea of rights can be traced back to the philosopher John Locke, but even Locke was only a great summarizer and synthesizer of ideas that others had come up with before him. The idea of rights and dignity first appears in the West at the beginning of the sixteenth century. A few decades after the Spanish discovered the New World, several very important debates erupted in Spain, which not only gave rights intellectual justification but also brought the first political recognition that these rights should apply to all people.

It has been debated whether Indians have souls. That’s really up for debate. Today, atheists would probably say, “Of course they don’t, and neither do we.” If you value your rights and dignity today, be glad that like-minded atheists had no influence in the sixteenth century. The reason for the Spanish discussions were differences of opinion between the conquistadors and the Christian missionaries. Almost immediately after the establishment of the colonies on the American continent, the conquistadors and their successors began to enslave the local Indians. The missionaries complained to the Spanish crown and the Roman Church that this enslavement was immoral and unjust.

Slaveholders resorted to the usual arguments: Indians are not like us, they are not Christians, they are not even civilized. The slavers had on their side Juan Ginés de Sepúlvedo, a famous scholar of Aristotle’s work. The latter borrowed Aristotle’s term and referred to the Indians as “slaves by nature”. However, Francisco de Vitoria, a Dominican theologian from the University of Salamanca, disagreed. He declared that it did not matter at all that the slaves were not civilized. It doesn’t even matter that they are not Christians! This is because God created all people, Christians and non-Christians, in his own image. Since God is immortal, humans have immortal souls that express man’s likeness to God. And because God created us, only God, not man, can make claims on us.

According to Vitoria, enslaving the Indians meant degrading the immortal soul to a tool for material gain. Vitoria said that to make this practice more self-serving and self-beneficial for Spain and the Spanish crown, it should be outlawed because it is an insult to God. The Pope agreed with Vitoria and published the encyclical Sublimis Deus in 1536, in which he declared that “Indians, as well as other nations that Christians may discover, must in no way be deprived of their freedom and property, although they do not belong to the faith of Jesus Christ”. A few years later, the Spanish emperor Charles V canceled all further expeditions to America. Never before, writes historian Lewis Hanke, had a powerful empire “suspended conquest until it had been decided,whether they are fair’. It was on this topic – the moral legitimacy of the Spanish conquest – that the emperor convened a great debate in the monastery in Valladolid in 1550. Sepúlveda defended colonial interests. He argued that the Indians were soulless barbarians who should be ruled by the Spanish for their own good. He was opposed by the Spanish monk Bartolomé de Las Casas, a passionate supporter of the Indians. Las Casas argued that Indians, like all other people, have immortal souls that give them special dignity. He also dramatically depicted the abuses that Indians had to endure “for their good.”

Although the Spanish crown sided with Las Casas and passed several laws to protect the rights of the Indians, these laws were largely ignored in the Americas because Spain was so far away that they were almost unenforceable. Nevertheless, the Valladolid debates represent a historical landmark. Free-thinking intellectuals and politicians, such as John Locke in England and the Founding Fathers in Philadelphia, drew on their ideas to formulate the enduring foundations of human dignity and human rights. What emerges from the Valladolid debates is that whether or not we ascribe to others an immortal soul is important—our belief affects how we treat them in the here and now.

The Abolition Movement

Another clear example of otherworldly views having consequences in this world is the abolitionist movement. In my previous book, Christianity and Atheism, I wrote quite differently that slavery was a common practice and the only group that opposed it was the Church. Fundamental opposition to slavery was an exclusively Christian idea, and therefore all anti-slavery movements were organized by Christians. Moreover, all the states that abolished slavery by their own decision were Christian. These states granted freedom to slaves who could not win it themselves. “Other revolutions have been the insurrection of the oppressed,” wrote Ralph Waldo Emerson, “but this was the repentance of the tyrant.”

Atheists, of course, question the centrality of Christianity, blame the belief in an afterlife for encouraging slavery, and argue that the abolition of slavery was largely a secular agenda. For example, Michael Shermer points out that the Bible contains no objections to slavery and that some passages call for slaves to obey their masters. Other atheists say that this biblical approval of slavery deepened the agony of slaves, especially in America, where the majority of slaves were Christians. Moreover, Christians kept slaves for centuries and discouraged them from rebellion by assuring them of happiness in the next life. Even in the period just prior to the war between the North and the South, Christians stood on both sides of the barricade, with Southern Christians vigorously defending slavery and Northern Christians condemning it.

Atheists point out that real opposition to slavery did not arise in Europe and America until the eighteenth century, which coincides precisely with the historical epoch known as the Enlightenment. Opposition to slavery is therefore a secular and Enlightenment idea rather than a Christian one. What to answer to this criticism of atheists? That the New Testament calls slaves to listen to masters and masters to be kind to slaves must be understood in the context of the life of Christians in the Roman Empire. The apostle Paul accepted the institution of slavery for the same reason as the Roman tax code and the rules of service in the Roman army: because he had no choice. However, it is clear from the book of Acts that Christians are not to enslave their fellow believers. The best way to test any social philosophy is to find out how its followers interpret and implement it.
Christian authorities, such as the church father Gregory of Nyssa, preached to Christians not to own slaves, and as their message spread through Europe, Christians did obey him.

It is widely believed that Christians took over slavery from the Greeks and Romans and practiced it until modern times, but this is not true. Christianity rose to power in the fourth century, and between the fourth and tenth centuries slavery was more or less abolished in Europe. According to historian Rodney Starte, there were virtually no slaves in Christian Europe in the second half of the Middle Ages.

Slavery was replaced by serfdom, which was not exactly a benign institution, but at least it was based on mutual rights and obligations between masters and serfs. Serfs paid rent and kept part of the harvest for themselves. They could marry and marry as they pleased, and they decided for themselves when they would work, how they would raise their families, and how they would spend their free time. In short, they were not property or “human tools”. If you ever have to decide whether you want to be a serf or a slave, be a serf.

Slavery spread in the American South for one reason: there was a lot of hard, grueling work in the New World, and there were plenty of men and women to do it in the African slave market. Marxist historian Eugene Genovese wrote in Roll, Jordan, Roll, widely regarded as the best study of American slavery, that the planter class had a strong existential interest in slavery. It was solely this selfish interest that led Southerners to defend slavery. Although they referred to biblical theology, they only justified why the plantation class forced blacks against their will into unpaid labor. Today, most of these justifications, such as the curse of Ham, are considered complete nonsense. Nowhere in the Bible does it even indicate that Ham was black! It may surprise some that Southerners advocated slavery even though they called themselves Christians, but it can only really surprise someone who does not know the depths of human selfishness.

When Genovese began work on his study, he thought he would find that Christianity reconciled slaves to their lot, urging them to wait for eternal salvation and not desire freedom in this world. That’s exactly what atheists say. Genovese found that in the darkness of slavery, many slaves did cling to the belief of an eternal reward. However, he was surprised that the slaves, under the influence of these heavenly expectations, did not reconcile and were not satisfied with their lot. On the contrary, they developed a strong liberal ethos in which the desire for salvation in the next world was inextricably linked with the demand for freedom in this world.

Genovese, who later converted to Catholicism, shows in his book that this ethos among slaves was born from reading the Bible. Remember the text of the famous spiritual: “Go down, Moses, into the land of Egypt and say to Pharaoh: let my people go.” The slaves found in the book of Exodus a parallel between their fate and the situation of the Israelites in Egyptian captivity. Thus Moses became not only the leader of the captive Jews, but also of the black slaves in America. Later, many freed slaves named their sons “Moses”. Slaves drew a strong free-spirited message from the Bible, although atheistic criticism claims the opposite.

In the early eighteenth century, groups of American Quakers and evangelicals began the first organized campaigns against slavery. They were motivated by a simple idea that the Bible proclaims: We are all equal in the eyes of God. This idea was understood until that time as a spiritual truth that only concerns the future life. Quakers and evangelicals, however, were convinced that it had fundamental consequences for this life as well. From the theological statement about the equality of people before God, they derived the political lesson that no man has the right to rule over others without their consent. From this revolutionary idea arose not only the abolition of slavery, but also American democracy. The principle of modern representative democracy is actually the same – no one has the right to rule others without their consent.

It should also be mentioned that, for example, in 1537, Pope Paul III spoke out against slavery with the Bull Sublimis Deus.

The benefit of Christianity and missionaries.

Many atheists object to Christianity’s contribution to society. An extensive discussion could be conducted about this, but for all the statements, let’s mention at least one eloquent comment. When I debated Christopher Hitchens in New York – it was an exciting encounter with a resourceful atheist opponent on a topic called “Is Christianity the Problem?”. Probably the most interesting question was asked by a man from the island nation of Tonga. He said Tonga had been mired in horrific blood feuds, tribal wars and even cannibalism for centuries. Then came the missionaries with their doctrine of God, the brotherhood of all men, and the afterlife. Today life in Tonga is much calmer and happier. The man turned to Hitchens and asked him: You have presented some interesting theories, but what can you offer us? Hitchens was momentarily speechless. The incredibly simple question caught him and the audience by surprise.

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Greek Catholic priest on Instagram.

Posted on 28. October 2024 by Peter Prochac

In September, he became active on Instagram and after a few weeks, he already had ten thousand followers. Many young people can also receive the sacrament from the Greeks.

Catholic’s small village of Staškovce near Stropkovo. With short, funny videos, he destroys prejudices about priests and brings people closer to the Greek Catholic faith.

Miroslav Hamarčák (31) talks about what it’s like to work on his Instagram Eastpriest with his wife, about his daughter Majka, who was born with Down syndrome, but also about whether priests should talk about their failures.

We also talked about why priests should evangelize differently nowadays, whether they should go to people outside the temples as well, and what he would ask Jesus if he could ask him just one question.

He and his wife Mária are raising three children.

You published your first post on your Instagram in mid-September, in October you already have more than 10,000 followers, i.e. those who follow you. Did it surprise you?

We did not expect that. When we decided to give the introduction video, we wanted to test whether it all worked.

And paradoxically, about three thousand followers came through the first video. At that moment, we thought there was probably no going back.

As it is written in God’s word: when you put your hand to the plow, don’t look back. So we experienced this with an influx of followers really in an extremely short time.

It happens in our life that God invites us to different things, and as soon as we step into them, that’s when the blessing comes. Many things then fit together like a puzzle. This is what we experienced – one day we didn’t know how the next day we decided and it worked.

If you had told me a month ago that we would be sitting here solving Instagram, I would have laughed. It’s still a huge shock to me.

You create Instagram with your wife. How do you work together?

I think that in this creation we experience it as in married life. Two people who form a couple in a marriage bond may look at the world with different views but with the goal of walking in the same direction.

This also happens on my profile – I have a completely different view of the world, I often perceive things through the lens of the priesthood or theological school. It takes away from the simplicity of my speech.

My wife loves simple speech. In this, he encourages me to make the content more understandable and contemporary.
I’ve experienced a crisis more than once that I didn’t want to make a video or answer questions. I asked if it all made sense.

At that time, the wife often came up with a huge idea, with enthusiasm. She urged me again to go, to evangelize further.

It was not for nothing that God sent the apostles two at a time. A person can be blown in different directions by himself, he can suddenly believe a fiction, a delusion. But if he has a person who adjusts the mirror for him, the probability that he would fly away is lower.

The impetus for creating an Instagram account came from my theological days as part of the gospel group Anastasis. I was introduced to the concept of “new evangelization” through events like the Ways of the Cross, concerts, and paths of light, which offered alternative ways to share the message of God. This desire to spread the word in innovative ways remained with me and eventually evolved into my service as a priest and chaplain.

The birth of our daughter Majka, who has Down syndrome, reignited our desire to share the Gospel. Around that time, my wife also discovered the potential of social media and video production, which many non-profits use to spread their message.

We started making videos from a family perspective, and over time, I’ve seen how God has used these videos to shape and equip my wife and me for evangelism. Do you know who follows you? Who would you like to reach on Instagram? I joke that my target audience is anyone who comes across our profile and shows interest. It’s not limited to Christians or young people but includes all who seek God.

Our audience is diverse, encompassing people of various faiths, nationalities, and age groups, including those unfamiliar with the Greek Catholic Church. Our goal is to approach faith with a critical eye, seeking truth rather than mere criticism. Many Roman Catholics are also unaware that Greek Catholics are part of the Catholic Church and that they can receive sacraments from Greek Catholics and attend their temples. Many are surprised that I have a ring on my finger, that I have a wife and children.

For believers in eastern Slovakia, the coexistence of Roman Catholic and Greek Catholic churches in their villages often leads to attending both masses and liturgies. However, what may surprise me is that Bratislava, a region unfamiliar with the term Greek Catholic, has the highest following, according to Instagram statistics.

Should modern priests also act as influencers, sharing their message beyond the temple? Historically, authority figures such as mayors, doctors, teachers, and priests influenced public opinion. In this sense, priests have always been influencers, shaping the lives of their parishioners through positive guidance

.Authority figures like mayors, doctors, and teachers are no longer held in the same esteem as they were in the past. Their authority is now more frequently questioned. The relative anonymity of social media allows people to express opinions that might not have been voiced previously.

Resistance and disagreement with my actions should be constructive, not destructive, evoking thoughtful responses, whether positive or negative. Critical thinking is essential in today’s world, as we often accept information uncritically. While it’s necessary to approach faith with a critical eye, this doesn’t mean criticizing everything, but rather seeking truth.

What do you think people expect from a priest today?

The people I meet expect only one thing from a priest – that he be human.

So that he is not just someone distant on a pedestal, at the altar, far from them, or in the pulpit, but is a person who experiences the struggles and pains that life brings. To be someone who walks with the people.

This is what the synod wants to direct us to, Pope Francis directs us priests in his letters to not be someone who walks away from the people, in front or to the side, but someone who is part of the flock.

Should a priest speak openly about his own failures? You have one video, that concerns your daughter Majka with Down syndrome and you called it The Biggest Fall.

Certainly yes. By often pretending to be perfect people in the church, we do not present our weaknesses, so then we move away from the word of God, in which the apostle Paul also says: In what else should I boast, if not in my weaknesses.

As priests, we often forget that seeking fame and recognition contradicts our true purpose. We strive to shine brightly, convincing ourselves we’ll never fail. However, the Bible tells us that true greatness comes from acknowledging our failures and vulnerabilities, allowing God’s grace to shine through our weaknesses.

With daughter Majka.

Do you think tackling sensitive topics on Instagram is a good idea? I’m considering a post about priests’ salaries, a topic often shrouded in misconception. Many assume priests earn a fortune, but the reality is far from it.

Do you follow priests or Christians who share their faith on social media? I follow some priests from our Greek Catholic Church, but I also draw inspiration from more mainstream profiles to stay relatable to a younger audience. Your video about not spitting for good luck caught my attention. This superstition is still prevalent, particularly among older generations. Do you encounter this often?

I have to say that as a priest they also spit on children. I actually experience it. (smile)

How do you react to that?

When possible and if the person is receptive, I try to guide them. Otherwise, I pray that God sees my good intentions. I often tell people that they likely haven’t seen my video. Interestingly, many young people share my videos with their grandmothers. Recently, I was preaching at an event when a lady exclaimed, “It’s that TikToker!” I couldn’t help but laugh. Even the elderly, who you might not expect to be on social media, can be reached through Instagram.

Priest Martin Mekel from the Greek Catholic Roma Mission Romas does not feel comfortable in churches. We would like to integrate them into the Gadžov church, but that is not very possible

Which question from your followers has most interested or surprised you so far?

What would I ask Jesus if I had the chance to ask him just one question? I thought about it for a very long time, since God revealed many things to us through God’s word and the tradition of the church.

I’m still thinking about it.

It’s a question I’ve pondered – why my daughter was born with Down syndrome? I’d love a straightforward answer. But if someone told me to ask Jesus now, I’d feel even more pressure. As a person of faith, I know why she’s the way she is. Her diagnosis opened doors that would’ve otherwise remained closed for us, like our Instagram profile. But when I first learned of her diagnosis, did I process it as a priest or just as a regular person?A person always knows how to think like a priest, he knows how to separate it in himself.

On the one hand, a person experiences a personality crisis, some kind of pain that permeates and interferes with the priestly vocation.

On the other hand, in principle we can say what we should do. What is God’s plan in this? What we often tell people as priests, I had the opportunity to experience myself.

Many times we try to support other people who are going through some kind of pain, for example from the loss of a loved one or from not being able to have children, or from having a disabled child, or from being abandoned by a spouse.

As a priest, I’ve found that offering unsolicited advice can be misguided. What people often need most is not guidance, but someone to walk alongside them and listen. Even I didn’t know how to navigate my own struggles. What I needed was someone to share the burden, not offer solutions. Sometimes, our eagerness to help can lead us to give unwanted advice. In those moments, it’s essential to remember that being present can be the greatest help of all.

You said in the video that you prayed for your daughter’s miraculous recovery. Should a Christian have in his equipment to pray and believe that his prayers will always be answered? So what if it doesn’t happen, as in your case?

The problem is our attitude towards prayer as people of faith. We often look at prayer as something to change God’s will.

If we want to change God’s will with our prayer, then we are indirectly insulting God, since we are saying that as a loving father, he does not want the best for us.

At the same time, we have the idea that what we think and what we ask for is better than what God gives us. This means that we actually doubt his will.

As a result, our prayer is not what it should be, i.e. in full dedication. Therein lies the whole key.

Sometimes we actually experience praying for something for years and not seeing any result. Not because God doesn’t want to give it to us, but because it’s not the best for us.

When I project this into my relationship with my children, as a father I see that the child craves candy. And I try to give it to him, but maybe at a different time than he wants.

God knows best what we need and when.

So how to look at the events that will meet us? If a person is affected by a serious illness, the death of a loved one, infertility, loneliness… Is it a cross, as Christians often understand it, or, on the contrary, a blessing?

I wouldn’t look at it that way.

If we have a loving father and we imagine that the loving father will give us cancer, then that is actually a terrifying view of that loving father.
God does not want to raise us this way.

Jesus did not wait, he went to meet.
And this is what we as priests should do.

Diseases, hunger, or wars are just a natural consequence of the fact that we live in a world where God, through the gift of free will he entrusted to us, does not have full control over how we will choose things.

Many times it is sin that is here in the world, and in this sinful state, diseases, weaknesses, imperfections, falls, wars, and failures are completely natural.

What did Mother give you personally? As a father and a priest?

To be honest, this topic deserves a separate conversation. The impact she had on our lives is immense.Before meeting her, both my wife and I had limited interactions with people with disabilities. We had unknowingly built walls around ourselves, unsure of how to approach or react to them. As a priest, I’m ashamed to admit I was guilty of this as well.

It’s a realistic concern that someone who gains success on Instagram might eventually let pride take over, making their self-presentation all about their ego. How can one avoid this trap? It’s essential to distinguish between self-presentation and ego.

Self-presentation is essential if one goes to any social network, Instagram. My goal is to show myself, and my family in the context of being normal people. That we are an ordinary married couple, an ordinary family, and at the same time we carry a priestly vocation.

What is the difference between evangelizing in a church and on a social network?

The other day, four grandmothers were at our church in Staškovce on Saturday morning. I’m like, well, it’s not a big village, maybe 200 people live here, but where is everyone?

As priests, we’re often stuck in the past, reminiscing about a time when people were genuinely interested in the church and its ceremonies. Although some still attend today, the numbers are dwindling drastically.

People moved elsewhere, but we priests stayed in the same place. I am not saying that we should stop serving the liturgy, but in my opinion, we should go to the people.

Jesus did not wait, he went to meet. And this is what we as priests should do.

At the same time, if I already have them in the church for the sermon on Sunday, I won’t miss them there, but on Instagram, they are just a flick of the thumb away. The whole idea may be brilliant, but if it is not presented in the language of today, then the word of God is completely lost.

I preach briefly, but four minutes, for example, on Instagram is a terrible massacre. We priests can’t seem to realize that the language is completely different. Instagram teaches me that and I am very grateful for it.

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The word of the priest’s connections.

Posted on 27. October 2024 by Peter Prochac

We are always looking for a golden thread to grasp the world in which we live. We want and need to trust someone, but we especially need to see.

Philosopher and theologian Ladislav Hanus once said aptly that we should confess not only the sins we committed with thoughts, words, and deeds but also by misunderstanding the context. I understand him well. We can have the best ideas, but we harm ourselves with ideas if we use them at the wrong moment and in the wrong context.

Context is a very important context. This question is especially important in our time filled with hoaxes and misinformation. We already remember from Slovak lessons that the literary meaning of a text cannot be deciphered without knowing the circumstances when the text was written and cannot ignore the events that preceded it in the work.

Context is essential to knowing who we are. Moral theology teaches that circumstances can turn even a small matter into a big problem, whether you steal five euros from a millionaire or a person receiving a living wage.

Today, we are witnessing how people distinguish themselves in various social topics. Exclusion largely depends on the context in which some information is provided. We perceive polarization, for example, in the evaluation of mandatory vaccination during the covid pandemic; in search of the culprit in the war beyond our eastern borders. We could go on.

Seeing the connections that Hanus talks about correctly is not only a question of intelligence but also of attributing (dis)credibility to specific sources. If we choose a dubious information source, we will likely be aware. No one wants to be lied to or live in error, yet we face a considerable risk of making the wrong choice or betting on the wrong horse.

The Gospels describe several cases where a blind man saw again under the influence of Jesus’ divine power. This is also the case with Bartimaeus, as Mark’s Gospel describes. This desperate man begs Jesus to restore his sight. Because he is persistent and has faith, Jesus will grant him.

“Many times we are so disoriented and disappointed that we end up either trusting no one or trusting everything.”

The problem of today’s man, who wanders for hours in the virtual world, lies in the illusion of self-assurance of knowledge. We know exactly how it is, how it should be, or what the problem is.

We will not even admit that it could be otherwise or that we could be deceived. At the same time, we are often so disoriented and disappointed that we either don’t trust anyone or we trust everything.

However, neither is correct. When Jesus restored Bartimaeus’ sight, he discovered reality. He no longer had to dream and imagine the real world; he did not have to misunderstand him, as if he saw a slice of him. He saw him whole because his sight returned, and he saw the reality of life as it was. That saved him.

Even if a blind person can live, it is much more difficult for him in practical matters. It is possible to function even with imperfect eyesight, but without glasses, we see things dimly and vaguely, and we can hurt ourselves and others.

Seeing reality means understanding connections, seeing things in context, or, as teachers say, reading with understanding. It can be learned, but only with one condition. If we find humility in ourselves, we will not be too self-confident and admit that we can be wrong even in serious matters and that someone could mislead or deceive us.

I understand that it is sometimes difficult to navigate this complicated world. So many have disappointed or deceived us. We are always looking for a golden thread to grasp the world in which we live. We want and need to trust someone, but especially, we need to see. Perhaps we should, like blind Bartimaeus, say to Jesus, “Let me see!”

My physical sight is fine, Lord. But I am asking you for the gift of wisdom so I can honestly see myself and the world around me. And where I am still unclear, give me the courage to seek the truth, even if it takes time and may be difficult and painful.

If I live in a lie and an illusion, if I let myself be deceived, I will not move anywhere and gain nothing, I can only harm myself. Let me see; grant me the ability to understand the connections even in complex social topics, express myself carefully, act wisely, and make the right decisions in every election.

It’s not just about me; it’s just about my eternal salvation. I want to survive in this world so that I can contribute my life to building God’s kingdom. If I understand the connections and make wise decisions, it will be easier, and it will benefit the whole community.

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Josef Allamano.The new saint in the oratory at Don Bosco’s

Posted on 25. October 2024 by Peter Prochac

He could not go on missions, so he founded a religious order. The new saint was in the oratory at Don Bosco's

Saint Joseph Allamano. Photo: consolata.pl

Italian priest Joseph (Giuseppe) Allamano has been among the new saints in the Catholic Church since Sunday. He was shaped in life by his uncle, also a saint, and Don Bosco.

The period in which the new saint grew up was a period of great people in Piedmont, Italy. Allama’s uncle, priest Jozef Cafasso, also comes from the same town. Interestingly, the process of beatification of Cafassa was initiated by the new saint Jozef Allamano.

Saint Dominic Savio also grew up in one of the settlements that belongs to Castelnuovo. He died when Allamano was four years old.

Four saints come from one small town.

In Turin, Joseph Allamano met, or was able to meet, other saints, such as Joseph Cottolengo, Blessed Pier Giorgio Frassati (1901-1925) and Saint Leonardo Murialdo (1828-1900), who founded the Josephine order from Murialdo. Saint Pope Pius X encouraged him in Rome with the establishment of the order.

At that time, it was a period full of unrest, wars and hostility towards the church. But let’s get things in order.

Formation at Don Bosco

Jozef was the fourth of five children. When he was three years old, his father died. However, his mother’s brother, priest Jozef Cafasso, took charge of his education. This priest was an important friend and spiritual guide of Don Bosco and accompanied and formed other priests in and around Turin.

Theologians and nobles also went to Cafasso for advice, they invited him to preach, including for missions and spiritual exercises. Don Cafasso also visited prisoners or accompanied convicts to the gallows. He was a holy priest who was also an example for Allaman.

The second saint who had a great influence on Allaman was Saint John Bosco. Allamano recalled talking to Don Bosco as a boy in Castelnuovo, but he had a real influence on him only later.

When he finished elementary school in 1862, as an 11-year-old, his grandfather brought him and his brother to Turin on Valdocco to see Don Bosco. Allamano spent four years there, during which he completed his high school education. During this period, Don Bosco was also his confessor.

As young Jozef felt a priestly vocation, he applied to the diocesan seminary.

Here came the first obstacles, because his brothers did not agree with it. They wanted him to do public high school first. However, he had only one answer for the brothers: “The Lord is calling me today.” I don’t know if he’ll call me again in two or three years.’

Don Bosco saw in the young man Allaman a future priest for his emerging congregation. Jozef therefore left Don Bosco without saying goodbye, for which he later gently rebuked him.

“You did it to me. You left without saying goodbye to me.” The timid answer was: “I didn’t dare.” Allamano liked Don Bosco and was close to him until the end of his life.

A young spiritual leader

Allaman’s desire was to go on missions, but his physical frailty, which was evident after entering the seminary, did not allow him to do so. Despite this, he stood out among his classmates.

His seminary companion and later Bishop GB Ressia said of him: “He was the first among us not only in the alphabet, but in merit of study and virtue, gentleness of heart and goodness of heart. Everyone knew that he was the closest to the Heart of Jesus.”

Allmano became a priest on September 20, 1873, when he was 22 years old, and his desire was to go to the parish ministry in some small village. However, the bishop entrusted him with pastoring in the seminary, where he was an assistant and, after three years, a spiritual leader. He performed this service for four years.

When the archbishop was sending him to the seminary, Allamano respectfully objected. The bishop replied: “Did you want to become a parish priest?” If for that reason alone, I give you the most famous parish in the diocese: the seminary!”

As an educator in the seminary, Allamano stood out for his firmness in principles, but he was gentle in asking for their implementation. Along the way, he did further studies in theology and qualified to teach at a college. He worked at the faculty of civil and canon law and was later dean of both faculties.

Fragment of the baptistery where St. was baptized. Jozef Allamano, St. Jozef Cafasso and St. John Bosco. The second picture shows a copy from the registry office that confirms the baptism.

At the age of 29, the archbishop of Turin entrusted him with the administration of the Basilica of La Consolata. It is the most popular Marian shrine in Turin. Don Bosco also visited her very often, either with the boys or privately.

He prayed for a long time in this basilica when his mother died. The basilica was built in the 4th century and is associated with respect for the ancient image of the Virgin Mary. Today, the church has a baroque form from 1679, a dome from 1703 and frescoes from 1740. The temple is dedicated to the Virgin Mary Comforter.

When Allamano objected to the bishop that he was too young for such a role, the latter told him fatherly: “You’ll see, they’ll love you anyway. If you make mistakes, it’s better to be young, you’ll have time to correct them.”

Jozef Allaman was joined by the priest Giacomo Camisassa, whom he met in the seminary, where he acted as his spiritual guide.

Their priestly cooperation and friendship lasted more than 40 years. When Camisassa died, Allamano concluded that he had lost both hands. These priests spent long hours together in the study and promised each other that they would always tell each other the truth.

Under the leadership of these priests, the dilapidated temple came to life and they transformed it again into a work of art, where gold and marble shone. The sanctuary became the center of Marian spirituality and Christian renewal for the entire region.

However, Allamano was not only a builder, but first and foremost a charismatic priest. Many saw him as his uncle Don Cafasso. They said that Don Cafasso had come back to life.

Jozef Allamano had a gift from God to advise and comfort people of all social classes, and he was a man with a big heart. He was also able to admonish and many years later returned to God through a good confession and rediscovered peace in their hearts and friendship with God.

He also led spiritual exercises in the sanctuary of St. Ignáca near Lanza Torinese. This center of spirituality was known because Fr. Caffaso preached there for many years.

And it was his nephew who contributed to the beatification of Cafasso, as he emphasized, not because they are family, but because he wanted to give him as an example to other priests. In addition, he collected memoirs, which he published.

In front of the church in Castelnuovo.

Allaman himself was not happy about being related to Don Cafasso, and when dealing with the beatification process, he often said that as a relative he should not even bother with it. “I do this as the rector of the boarding school and because I replaced him in teaching and leading the clergy. It is my duty to point out the virtues and holiness of Cafasso.’

Allaman cared a lot about the formation of young priests. When the archbishop closed the priestly convention because of serious disputes over the teaching of morality in 1876, led by Fr Cafasso, he persuaded him to reopen it. The convent then operated under his leadership in the premises of the former monastery near the Consolata Basilica.

He instilled in the priests that the ultimate goal of the priestly vocation is the salvation of their brothers. He also underlined the missionary dimension associated with priestly ordination, saying that the vocation to missions is the vocation of every holy priest.

Allamano participated directly or indirectly in many apostolic works, was a canon of the cathedral and a member of various commissions and committees.

During the First World War, he helped refugees priests and seminarians who had to join the army. He also supported the Catholic press, including with a significant amount of money. He encouraged publishers not to be afraid to apply innovation.

He couldn’t go on missions, that’s why he founded a religious order

Gradually, Allamano felt an increasing urgency to bring the gospel to everyone. Thus, the idea of founding a missionary institute was gradually born. He himself could not go on missions due to poor health.

He found support and understanding from Cardinal Agostino Richelmy, who was his friend from the seminary. In January 1900, Allamano became very ill and it seemed that his life was at an end. He became ill while tending to a sick poor woman who was lying in a cold attic. Allamano eventually recovered, which he considered a miracle. This event cemented in him the idea to found a missionary institute.

Consolata in Turin.

And so on January 29, 1901, the Consolata Missionary Institute (L’Istituto Missioni Consolata) was born. “Since I could not be a missionary, I want those souls who want to follow this path not to be hindered,” said the saint.

The institute was intended for both priests and laymen, and the first two priests and two laymen left for missions in Kenya on May 8, 1902. They were soon followed by others.

Allamano saw that he also needed women in the missions. Saint Joseph Cottolengo, who founded hospitals for the poorest in Turin, helped him in this matter. This priest freed the Vincentian sisters for the missions.

However, due to difficulties with the newly elected vicar apostolic, the sisters had to return, so Allamano remained in the missions without sisters. This also led him to found the Consolata Missionary Institute on January 29, 1910. However, Pope Pius X encouraged him to take that step.

When Allamano told him about his difficulties, the Holy Father replied: “It is necessary that you yourself found an institute of missionary sisters, just as you founded an institute of missionaries.”

“Your holiness,” Allamano ventured to object, “there are already many female religious families.” “Yes, but not exclusively missionary.” “But I, the most holy father, do not feel called to found nuns!” Allamano countered.

“If you don’t have it, I’ll give it to you,” replied Pius X. Allamano’s next comment to the missionaries was: “See? It was not I who wanted you, but the Pope; therefore you must be papal.’

Altar of St. Allamana in the church in his hometown of Castelnuovo

Gradually, this religious order spread to other countries and today it operates in 24 countries in Africa, America, Europe and Asia.

Allamano tried to give the men and women of the institute as much attention as possible, either in person or by corresponding with many. He was convinced that missions should be given the best, so he focused more on quality than numbers. He wanted to have zealous evangelizers who would be holy and would be willing to sacrifice even their lives. His motto was, “Saints first, missionaries second.”

Jozef Allamano died on February 16, 1926. His body rests today in the church of the mother house on Corso Ferrucci in Turin, which is the destination of constant pilgrimages by missionaries.

Today, Consolata missionaries work closest to us in Poland, they have around a thousand members in the world. There are currently about twenty bishops from this order, among them the still youngest cardinal in the world, Giorgio Marengo, who works in Mongolia.

A miracle in Brazil

Allamano was beatified in 1990. The miracle necessary for his canonization occurred in Brazil on February 7, 1996. An indigenous man, Sorin Yanomami, of the Amazon rainforest in the northern state of Roraima, was attacked by a jaguar, causing an open fracture of the skull. The man waited eight hours for help before the plane reached him.

According to the doctors, the sight of him was terrifying and they had to operate on him urgently. After the operation, the man was taken to the hospital. At that time, six Consolata sisters and one priest began to pray for him. They placed Allaman’s relic under his pillow and began to pray the novena.

Ten days later, Soriano awoke without any neurological sequelae. On the eighth of May, the man returned home to his village completely healthy. To this day, Soriano has no consequences from the injury.

From Sunday, October 20, Manuel Ruiz Lopez, seven of his companions from the Order of Friars Minor and Francis, Mooti, and Rafael Massabki, laymen who were killed for hatred of the faith in Damascus (Syria) on the night of the 9th to the 10th, are also on the altar of the saints. .July 1860.

A group of armed men from Lebanon, on their way to Syria, attacked the monastery and the Franciscan Church of St. Paul and together with three brothers, Maronite Christians, who were present in the monastery, murdered eight lesser brothers, seven Spaniards and one Austrian. In 1926, they were blessed by Pius XI.

Along with them, Pope Francis also canonized Marie-Léonie Paradisová (born Virginia Alodie), a Canadian nun who lived in the years 1840-1912 and founded the Congregation of Little Sisters of the Holy Family. And Elena Guerrová was added to the list of saints. She was born and lived in Lucca in the 19th century. She was the founder of the Congregation of the Holy Ghost Wafers, known as the “Sisters of St. Zity”, which was devoted to the education of girls.

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30.Sunday in Ordinary Time , Year B

Posted on 24. October 2024 by Peter Prochac

To see better… When I meet young people, I often say to myself how well these young people can see. Few people wear glasses. And when we talk longer, it becomes clear that their eyesight is not so famous. Many people wear contact lenses. Today we will look together at the word of God on the 30th Sunday in the year B. Again, it is from the Gospel of St. Mark. And in it, two important words are typically repeated. The first is the word go – actually, the whole Gospel is the journey of Jesus to Jerusalem. And the second word is: to see, to look – the gospel reveals to us the dynamics of looking and seeing and understanding who Jesus is and what it means that he is the Messiah, the Son of God. The entire Gospel of Mark reveals the good news – Jesus is God’s Son, God. At the same time, it reveals the slowness of people in accepting this news and the difficulty of believing in this fact. The Gospel, from the beginning, describes the difficulties of understanding, seeing the essence of things and relationships, and the greatness of God, who became so small. There are two episodes in it about the healing of the blind, that is, about gaining sight, and today we will focus on the second of them. But first, let’s take a moment to look at the first reading. There, too, they talk about the blind and walking along the road.

This is what the Lord says: “Sing, full of joy for Jacob, rejoice over the first of the nations; proclaim, sing and say: ‘Save, Lord, your people, the remnant of Israel.’ Behold, I will bring them back from the north country and gather them from the ends of the earth. Among them will be the blind and the lame, together with the pregnant and the mother: a great community will return here. They will come crying, I will lead them in humble supplication and I will lead them through streams of water, on a straight path, they will not stumble on it, for I am the father of Israel and Ephraim is my firstborn » Jer 31,7-9.

The prophet Jeremiah invites us to look to the future with optimism. It calls for joy. Also, it reminds us that God did not come to gather his people only from the chosen, the best, the wise, and the healthy. No, he said that he will also bring to himself those who cannot yet see, who have not yet learned to walk well. Many of them will come crying, that is, with regret over their past and maybe even their present, and yet God will guide them so that they do not meet on the road. Although they will not go on a wide and comfortable road, but on a narrow and crooked road. We know that Jesus taught in parables. And yet he stated that he says that people should look, look, and not see. Mk4. More than once this year we discussed the secret of not being able to see those who were close to Jesus: family, relatives, or even his disciples. He also said to them several times: do you have eyes and do not see? Mk 8,14-21 It was especially striking in the story after the multiplication of the bread. Then we have the nameless blind man at Bethesda. As if his slow acquisition of sight resembled his disciples’ gradual acquisition of vision and understanding. (Who do you think I am?)
But let’s go and listen to the second story about the healing of the blind man. The blind beggar is the only one who calls Jesus by name and who himself has a name. The story of Bartimaeus of Jericho is worth listening to carefully.

Heard that there was no one to bring the blind beggar to Jesus – unlike at Bethesda. He was dependent on himself, so when he heard that Jesus of Nazareth was passing by, he decided only based on his intuition that someone was passing by who would save him. Someone to have mercy on him. And he decided to scream. People around him threatened him to keep quiet. But he didn’t give up. He shouted even louder. Have mercy on me. God is not only merciful, he is merciful. God, like a father who listens to the cry of his children, stopped in Jesus. And he sent people to call him. Jesus’ call also often comes to us through others. So they went to call him and tell him to be of good mind, not to be afraid. And that important word sounds: Get up! (Awake, you who are sleeping, rise from the dead and Christ will shine on you) What appeals to me

Next, the blind man threw away his cloak. The only thing he had. A beggar’s coat is like a closet in a house. Many things are hidden in it. It is perhaps the bed on which he sleeps, the duvet with which he covers himself. And the beggar gave up the only certainty he still had. He did it without being asked. What a disproportion to the rich young man who ran to Jesus. He was asked by Jesus to give up the wealth that he considered his security, and he did not know how to do it and did not want to. And he went away from Jesus in sorrow. When Jesus and Bartimaeus found themselves face to face with the blind beggar, Jesus, although he heard him screaming, asked him again the question he had previously asked his two disciples: John and James. It is perhaps the decisive question of this Gospel. Jakub and Johannes – they didn’t know what they wanted. The blind beggar knew that. To see. More precisely, so that I can see again so that I can see up. Looking up means seeing the cross of Jesus and on it the one who gives salvation. All of us are often called to look at and contemplate the face of Jesus.

Finally, we notice that Jesus made no gesture. He just concluded that the miracle had already happened. He said: go, don’t see…your faith has saved you. Yes, it was a faith that did not allow itself to be disgusted discouraged, or intimidated by various external influences. He knew how to leave what little he had. This man represents the character traits that a disciple of Jesus should have: someone who is independent of his certainties, someone who has steadfast faith, and someone who longs to see and regain his sight. To see and understand how it is with the Messiah and with his – God’s kingdom. But even that is not enough. It is still important to see and understand so that I can follow. And so it was with Bartimaeus. Jesus did not say to him: and now follow me. But go. Nevertheless, it was clear to the former blind man that if he did not want to lose his sight again, he needed to follow Jesus. To follow him, to walk behind him. And so he does not depart from Jesus. This experience of rescue helps him to decide that the path of his life will wind near the Savior. And so it is with us. We are blind too. We need to see. Getting rid of dependence on our certainties. To build in faith and desire to see better than before. And follow Jesus.

Let us be encouraged by the story of one blind masseur, who was told by Father Elias Vella. He worked for the people, talked with them, encouraged and prayed for them. Many were healed by his intercession. One asked him: why don’t you pray for yourself too, so that God will heal you of your blindness? He said: I haven’t even thought of that yet. I meet many people who don’t see the meaning of their lives, they have their troubles that they tell me about, they lost their jobs, family, and health, and so I try to help them. I have a job, I have a family, and good friends, so I didn’t even have time to start praying for my recovery. After all, I have so much and others don’t. What will we answer to Jesus when he asks us on Sunday: What do you want me to do for you?

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You know the sign of the times.

Posted on 24. October 2024 by Peter Prochac

Today, Jesus tells us about how we look and follow the sky. For example, we can say: “This morning, after three days of continuous rain, the sky appears clear and bright, as if it were one of the most beautiful days of this autumn.” From day to day, we can become increasingly aware of the weather changes that meteorologists report to us. Jesus tells us today: “You understand the signs of the earth and the sky, but you do not understand the present age” (cf. Lk 12:56). Those who listened to Jesus did not discover in him a unique chance in the history of humanity. They did not recognize him as the Son of God. In other words, they did not recognize the time, the hour of salvation.

II. The Vatican Council in the constitution Gaudium et Spes (No. 4) updates today’s Gospel: “The Church in every era bears the responsibility of examining the signs of the times and interpreting them in the light of the Gospel (… ) The Church must therefore know and understand the world in which it lives: its expectations, efforts and its sometimes dramatic character.”

When we look at history, it is relatively easy to pinpoint the opportunities we lost because we did not discover the times we lived. But, Lord: what opportunities are we wasting today, now, nowadays, if we don’t read the signs of the times, or if we don’t read today’s problems in the light of the Gospel? Today, Jesus reminds us again: “How is it that you do not know how to judge the present time?” (Luke 12:57).

In conclusion, let’s recall the words of St. John Paul II, which he said at the beginning of the new millennium: “our Christian communities must become authentic “schools” of prayer, where the encounter with Christ is manifested not only by asking for help, but also by giving thanks, praise and obeisance , meditation, listening, warm feelings, up to the “in love” of the heart. It should therefore be an intense prayer, but it does not free us from the binding task of engaging in the history of salvation: by opening the heart to love God, opening it also to love our brothers and enabling us to build history according to God’s plan.”

Today, I will be more receptive to the signs of the times and my surroundings. ▪ I can ask myself these questions during the day in individual situations, but also at the end of the day during the evening prayer: How is God speaking to me through all this? What is he inviting me to do? What is fair to do? How can I be involved in the history of salvation? ▪ Each of us can discern what is good. That’s why the conviction falls from the mouth of Jesus today: “Why don’t you judge for yourselves what is righteous?” Let’s not expect that others will make decisions for us or that someone else will represent us in this matter.

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Biography of Saint Anthony Mary Claret

Posted on 23. October 2024 by Peter Prochac

Childhood and Youth between Looms

Antonio Claret laid the foundations of his life surrounded by looms. He lived in a family dedicated to textile manufacturing and, at the age of 17, went to Barcelona to specialize in this field, which placed him at the center of the industrial boom of the nineteenth century.

salient

Antonio Juan Adjutor Claret Clará was born on December 23, 1807, in Sallent (Barcelona), about 15 km from Manresa, into a staunch Christian family. Two days later, on the Feast of the Nativity of the Lord, his parents, Juan and Josefa, have him baptized in the parish church of Santa Maria. Antonio is the fifth of eleven children, five of whom die before their fifth birthday. He grew up in a house dedicated to textile manufacturing. Just a few months after his birth, the rhythmic beating of the looms is disrupted by the outbreak of the French invasion and the War of Independence. The atmosphere of violence and uncertainty does not overwhelm him, on the contrary, it strengthens his childish temperament. Although during the first years of the war, he is carried on someone’s shoulders to escape the fighting, at the age of four or five he is brave enough to accompany and guide his elderly grandfather, left almost blind in the darkness.

Little Anton finds peace of mind and strength in his friendship with Jesus, whom he encounters in the Eucharist, and in his devotion to the Virgin Mary, whose chapel in Fussimanya he often visits with her sister Rosa and prays the Rosary. His childish heart is tender and touches the pain of others. At the age of five, he often thinks of the eternal misery of those who are damned. This feeling led him to help everyone live according to God’s will and thus avoid eternal suffering.

When he was twelve years old, he heard God’s call to become a priest, so his father sent him to study Latin. Unfortunately, the school was closed by government order, so his father put him to work in the family weaving mill. Recognizing his talent for making textiles, he went to Barcelona to continue his education. He worked and studied with such devotion that it soon became an obsession. His prayers became much shorter and less enthusiastic than in his childhood, although he still attended Sunday mass and prayed the rosary regularly. He gradually forgot his desire to become a priest, but God guided him according to his plans.

The power of the Word of God leads him.

Young Antonio questions his identity. Among many proposals to base it on progress and success, the Word of God moves him, moves him, and sets him on the path to following Jesus in a missionary way.

While living in Barcelona, he experiences some serious disappointments: the betrayal of a friend who robs him and others, the seduction of a woman who wants to make him satisfy her passions, and, above all, the shock of being able to drown at sea. Young Antonio experiences the closeness of the Virgin Mary, who protects him from temptations and saves him from death, and the power of the Word of God, which upsets the comfortable world of his projects and dreams of success. The Gospel text “What good is it for a man to gain the whole world if he destroys himself?” (Mth16, 26) shakes his conscience. Despite some offers to start his factory, he refuses to comply with his father’s wishes and decides to give up everything to become a Carthusian.

At 22, he entered the seminary of Vic, without abandoning his intention of becoming a monk. On his way to the Cartuja de Montealegre the following year, a cold caught in a heavy storm forced him to retreat and his dreams of a retired life began to fade. He continued his studies in Vic. During this period he suffered a strong temptation against chastity, in which he recognized the maternal intercession of the Virgin Mary in his favor and, above all, the will of God who wanted him to become a missionary, an evangelist.

Vic Cathedral

Although he had not yet completed his theological studies, he was ordained a priest on June 13, 1835, because his bishop, Paul of Jesus Corcuera, saw something exceptional in his personality. He stayed in Sallent for four years, where he completed his studies and took charge of the parish of his hometown. The power of the Word of God again moved him; this time he left the comfort of the parish and answered the call to evangelize as a missionary. The political situation in Catalonia, divided by the civil war between Liberals and Carlists, and the unstable situation of the Church under constant pressure from the government, left Antonio no other solution than to leave his homeland and offer his services directly to Propaganda Fide, which was then entrusted with the task of evangelizing throughout the world.

After a journey full of dangers, he finally arrives in Rome. He takes a few days off to do a retreat with the Jesuits. The director encourages him to apply for admission to the Society of Jesus. At the beginning of 1840, four months after starting his novitiate, he suffers severe pain in his right leg, which prevents him from walking. The hand of God becomes noticeable. The Father General of the Jesuits, Jan Roothaan, says with determination: “It is God’s will that you return to Spain soon; do not be afraid, keep your chin up.”

>Missionary with a bundle in Catalonia and the Canary Islands

A Bible, a change of clothes, and a map were all in the bundle he carried with him on his countless missionary journeys. Poor and on foot, he wandered through Catalonia and the Canary Islands; everyone recognized him by his poverty, his friendly nature, and his missionary passion.

Back in Catalonia, the Vicar of the Diocese of Vic, Luciano Casadevall sent him to the parish of Viladrau. There, in the absence of doctors and thanks to his knowledge of the healing power of the plants of the Montseny mountains, he rightly ministered to the sick and acquired a reputation as a healer. With his missionary concern still alive, on 15 August 1840, he decided to carry out his first popular mission. Since the parish was well-supplied, he was able to go to the surrounding villages and do missionary work there. His superior, who knew of his apostolic vocation and the fruits of his preaching, released him from parish duties and let him work in the mission. From January 1841 he moved to Vic and devoted himself entirely to the various villages of the diocese. For the sake of communion with the hierarchy and the pastors involved, he asked Propaganda Fide for the title of “Apostolic Missionary”, which he filled with spiritual and apostolic content.

View from Matagalls to part of Catalonia

Between 1843 and 1848 he traveled throughout much of Catalonia preaching the word of God, always on foot, without collecting money or gifts for his ministry. He was moved to imitate Jesus Christ and the apostles. Despite his political neutrality, he was soon persecuted and slandered by those who accused him of favoring the more conservative parties. In each place, he preached missionary sermons to the population and led retreats for priests and religious. He soon discovered that other means of the apostolate could also help him to ensure the effectiveness and continuity of the fruits of the missions: public prayer books, catechisms, and prints aimed at priests, nuns, children, young people, married people, parents, etc.; In 1848 he founded the Order Library, a publishing house which, in its first eighteen years, published 2,811,100 copies of books, 2,509,500 small books, and 4,249,200 leaflets.

As an effective means of perseverance and progress in the Christian life, he founded or promoted religious brotherhoods, including the Confraternity of the Immaculate Heart of Mary, and wrote the book “Daughters of the Blessed and Immaculate Heart of Mary”, which finally inspired the founding of the Secular Institute with Cordimarian affiliation.

Since he could no longer preach in Catalonia due to the outbreak of the Second Carlist War, his superiors sent him to the Canary Islands. From February 1848 to May of the following year, he traveled through most of the island of Gran Canaria and two places on the island of Lanzarote. He was soon known colloquially as “ el Padrito ”. He became so popular that he was co-patron of the diocese of Las Palmas, along with the Virgen del Pino.

>Missionsbischof in Cuba

After his episcopal ordination, he remained a missionary. He visited his diocese three times with the staff of the Good Shepherd. He brought the bread of the world, culture, and human dignity. He was persecuted and shed his blood to serve God and the poor.

Back in Catalonia, on July 16, 1849, he founded the Congregation of the Missionary Sons of the Immaculate Heart of Mary in a cell in the Vic seminary. Claret’s great work began humbly with five priests endowed with the same spirit as the founder. A few days later, on August 11, Mossen Anton was appointed Archbishop of Santiago de Cuba. Despite his resistance and his concern for the order’s library and the newly founded Congregation of Missionaries, he was persuaded to accept the office out of obedience. On October 6, 1850, he was consecrated bishop in Vic Cathedral.

Claret in Cuba (Claret Movie)

The situation on the island of Cuba is deplorable: exploitation and slavery, public immorality, insecurity in families, antipathy to the Church, and, above all, a progressive dechristianization. Upon his arrival, the new archbishop realized that a renewal of Christian life was urgently needed and promoted a series of missionary campaigns in which he took part in bringing the word of God to all the villages. He gave his episcopal ministry a missionary meaning. In six years he had visited most of his huge diocese three times. The spiritual and pastoral renewal of the clergy and the founding of religious communities were important to him. To educate young people and to look after welfare institutions, he arranged for the Escolapios, the Jesuits and the Daughters of Charity to be established on the island; together with M. Antonia Paris, he founded the convent of the Sisters of Mary Immaculate or Claretians on August 27, 1855. He fought against slavery, founded an agricultural school for poor children, set up a savings bank with a strong social character, founded public libraries, wrote two books on agriculture, etc. Such intense and varied activity brought with it confrontations, slander, persecution, and attacks on his person. On February 1, 1856, he was the victim of an attack in Holguin that almost cost him his life. This filled him with the joy of the martyrs who shed their blood for Christ.

Although he felt like a caged bird, the years he spent in Madrid were of the highest human, spiritual, and apostolic maturity. His evangelizing influence extended throughout the peninsula and the Gospel permeated the popular culture of his time through his writings and initiatives.

In 1857, Queen Isabel II personally chose him as her confessor, and he was forced to move to Madrid. He had to go to the palace at least once a week to carry out his duties as confessor and to see to the Christian education of Princess Isabel and Prince Alfonso, as well as the princesses who would be born in the following years. Thanks to his spiritual influence and determination, the religious and moral situation of the court gradually changed. He lived a simple and poor life.

The standards of the palace do not correspond to the times or the apostolic spirit of Archbishop Claret: he carries out intense activity in the city, preaches and confesses, writes books, and visits prisons and hospitals. He takes advantage of the royal tour with the kings through Spain to preach everywhere. He promotes the Academy of San Miguel, a project that aims to bring together intellectuals and artists to “join together to promote the sciences and the arts from the religious aspect, combining their efforts to combat errors, to spread good books and good teachings.”

Claret in the Palace

In 1859, the Queen appointed him Protector of the Church and Hospital of Montserrat, Madrid, and President of the Monastery of El Escorial. His management of this institution could not have been more effective and comprehensive: restoration of the building, recovery of productive fields for financing, furnishing of the church, creation of a body of chaplains, an inter-diocesan seminary, a high school, and the first courses at a university.

One of his greatest concerns was to equip Spain with suitable bishops fully dedicated to their mission and to protect and promote consecrated life; in this regard, he spiritually influenced several founders and helped many new religious communities to regulate their civil and ecclesiastical situation.

He constantly tries to maintain his independence and political neutrality, which leads to numerous feuds. He becomes the target of hatred and revenge from many: “Although I have always been very cautious in this area – he speaks of nepotism – I have not escaped gossip,” he says. His union with Jesus Christ culminates in the grace of sacramental preservation of the species, which he received on August 26, 1861, in La Granja (Segovia).

The Last Way to Easter

After preaching in Paris and Rome, he believes he has fulfilled his mission. Sick, slandered, and persecuted, he gives up his spirit on the cross of exile. He, who had always tried to imitate his Lord, has finally followed his Easter path.

After the revolution of September 1868, he went into exile with the Queen. In Paris, he continued his service with the Queen and the Prince of Asturias, founded the Conferences of the Holy Family, and engaged in many apostolic activities, especially for immigrants.

In April 1869, on the occasion of the celebration of the Golden Jubilee of Pope Pius IX and the preparations for the First Vatican Council, he said goodbye to the royal family and moved to Rome, where he lived in the monastery of San Adrián, the Mercedari. At the Council, he passionately defended papal infallibility.

Claret Vatican I Scaled

After the sessions, in poor health and with a premonition of his death, he moved to the community that had been set up in Prades (France) by its missionaries expelled from Spain. There, his persecutors came to arrest him and bring him to Spain for trial. He was forced to flee as a criminal and seek refuge in the Cistercian monastery of Fontfroide, near Narbonne. In this hidden monastery, surrounded by the love of the monks and some of his missionaries, he died on October 24, 1870, at the age of 62 years and 10 months.

0544 Scaled

His remains were transferred to Vic in 1897. He was beatified by Pope Pius XI on February 25, 1934, and canonized by Pope Pius XII on May 7, 1950.

Current grave of Claret in Vic, Spain

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Most important profession: Christian

Posted on 19. October 2024 by Peter Prochac

The life of a Christian can appear as an effort to merge two incompatible worlds. The one behind the walls of the temples and the one in the city’s busy streets. How do you fulfill the vocation of a Christian in everyday life?

Whatever our vocation, we will reach our spiritual goal if we go into everything with joy stemming from faith in God. Illustration image: www.istockphoto.com

“The Vincentian Sisters and the Lazarist Fathers take care of Christian education here,” explains Lucia Holtanová, animator of the Marian Youth Association. “Together with them, we show young people faith in God and, above all, the joy and strength that comes from faith. We want them to take faith not as a set of commands and prohibitions, but as a living relationship with God.”

It is complemented by animator Ema Kardošová: “Various meetings and events for children and youth are intended for this purpose. To help them as a community find their spiritual vocation, to bring them closer to God constantly.”

ACTIVE CHRISTIAN

However, according to Lucie Holtanová, the essence of the Christian life often escapes us. “An active Christian should not have his faith just as a point on a list to be fulfilled in thirty minutes but should live his faith throughout his life. Belief in God should be our lifestyle.” Because of a very limited definition of faith, we will also give in to a distorted judgment of what it means to be an active Christian.

“Let’s imagine a person who sweeps away all Christian events,” thinks Lucia. “However, for me, he is a person actively using the talents and potential that he received from God, for his praise. And this can be done even without holding the record for the number of attended events.”

SPREADING THE JOY

But where does the Christian in us go when we change the festive Sunday clothing to work clothes? After all, no matter what our calling is, we will reach our spiritual goal if we go into everything with joy stemming from faith in God. “Spreading Christian joy is the most important thing. To bring it to everyday situations at school, at work, in the family, in the community,” states Lucia.

To achieve a big goal, we like to look for big solutions. So we may overlook something plain and simple with a wave of the hand. The animator Ema Kardošová also draws attention to this. “Helping others, forgiving them, and loving them – for me, these virtues mean the most important thing in the vocation of a Christian.”

THANKS TO WHO WE ARE IN THE WORLD

However, in the hustle and bustle of our fast-paced lives, we forget spirituality very quickly. Problems of all kinds begin to demand our attention as soon as we turn on our phone notifications after Mass. “Sometimes we are so busy with worldly duties that we don’t even have time for a short prayer,” thinks Ema.

“That’s when you have to realize, thanks to whom we are in this world, thanks to whom we woke up this morning. This is a reason for thanksgiving, to, for example, go to holy confession, to holy mass, so that we constantly return to life with God.”

TO GIVE AND RECEIVE

Lucia also offers her advice, explaining how they fit in with this role in their association. “To be able to live our faith fully even during everyday worries, we need not only to give but also to receive. In the Marian Youth Association, there is an opportunity for both – weekly meetings, spiritual renewals, camps, and animation courses are an opportunity to self-recharge.” He therefore recommends learning to strengthen and realize your faith through a suitable Christian community.

Spiritual anchors

When the waves of ambition and worry begin to carry us too far, spiritual anchors help us. There are many ways to remember the forgotten, to revive the dying flame in our hearts. “It is good if we reserve at least some time of the day that we dedicate only to God. When we are in daily contact with him, it will be harder for us to forget him,” advises Lucie Holtanova, animator of the Marian Youth Association.

In addition to the personal relationship with God, he also draws attention to the fact that man is a social creature. “Therefore, we encourage young people not to live their faith alone, but in a community that can be a big spiritual family for them.”

Other people’s works can also be a spiritual anchor for us. “A beautiful, more modern way of evangelization is praise. Thanks to them, many people were converted or came into a closer relationship with the Lord,” perceives animator Ema Kardošová.

However, praise does not have to belong only to temples. They can also accompany us on the way to school, to work, or after a tiring day on the way home, when we thank God for him with a prayer of praise.

And finally, the great power of being a Christian at every moment is also hidden within ourselves. Often it is enough to just reach for it – for example by offering a helping hand. “We have to take courage, come out of our shell, and act,” encourages Lucia.

You don’t even need to do anything noisy or big. “It is enough if we try to live our lives in such a way that God’s light is visible in us,” says Ema in conclusion. “When we are not ashamed to, for example, bless ourselves in public. Maybe those around you won’t understand, maybe they’ll laugh, but maybe they’ll ask. And that, too, is the possibility of living true faith and evangelization.”?

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Why is there evil in the World?

Posted on 18. October 2024 by Peter Prochac

Brothers and sisters, this question has occupied man for millennia. Every day, we priests, as well as you believers, are confronted with the question, why is evil present in the world? Why do innocent or young people die? It is a question that moves around us, along with the question of death. That is why, after a long time, I also reached for a book by the Swiss cardinal of a holy life, the Servant of God Charles Journey, which I had on my desk and dealt with the question of evil.

” The question of evil is complex, but that does not mean that it has no solution, or that the solution is not certain. But it means that the answer to the question of evil will come to us when we come to a certain point where everything becomes clear. Why do we often prefer to accept the raising of problems rather than the answers to them? Why is our spirit more disposed to embrace chaos than Truth itself? ” [1] asks Cardinal Journey.

The answer to the question of evil is given to us by the Divine Savior when we hear today in the Gospel how he goes into the desert. Today, Jesus leaves for the desert, giving us an example of what is essential. Before he began to teach anything, he withdrew to the desert, where he spent 40 days in profound union with his heavenly Father. A person marked by the consequences of original sin, evil inclinations, passions, and personal sins does not overcome them by the power of his own will but needs God’s grace. He always has it when he is not in a state of grave sin, and he multiplies it precisely through prayer, which is the path of deep union with God and is a true foreshadowing of life in Heavenly glory.

Just like in the case of the Israelites, this journey through the desert is the path of conquering the promised land. However, it begins with the desert, also a place of repentance. In the desert, the Israelites have not even conquered the land; they are not a nation but no longer enslaved. They are alone with their God in it, and this time is lovely in God’s eyes but less sweet in the eyes of the chosen people. A long time separates them from the moment of Passover, which foreshadows the Redeemer’s Easter.

It’s been more than a year since we experienced human helplessness against the coronavirus disease, which could fit everything from the whole world into a drink can. A man of the 21st century who thought that he could do everything and that nothing was impossible for him is suddenly powerless. Rich people can pay massive amounts of money to be vaccinated. But he does not choose death. Young, old, rich, and poor at the same time. Even in our country, no one would not be surprised by the news of the death of a person close to him.

Humanity is passing through the desert of its existence, and God has allowed us to lift our minds and souls to him and be converted into soul and body.

For centuries, the Polish nation has been gathering at this time for intensive prayer in Warsaw’s Basilica of the Holy Cross, where they ask for God’s blessing for the entire country. This very place, where they keep the relics of the wood on which our Lord Jesus Christ suffered, became the site of attacks by supporters of another epidemic – the LGBT rainbow plague. The man who took Christ off the Cross wants to place himself there by force. The rebellion of creation against its Creator, which has been going on since the beginning of the world, has a clear winner in advance.

This season of Lent, which we entered only a few days ago, should be a time of desert. In the center of it will be a deep union with God through Jesus’ redemptive Cross. Let’s use it as best we can and meditate as often as possible on the suffering of the Savior, with which he redeemed us and thus made us God’s children.

Let’s decide today how we will survive this fast and ask our conscience daily how we managed to fulfill our resolution. Let’s dedicate at least 15 minutes a day to personal prayer. We are reading about the Savior’s suffering by meditating on the Stations of the Cross or praying the painful rosary. Let’s visit our churches during the walk and greet the Divine Savior in them. On Sunday, let’s read the readings of the Holy Mass in advance and meditate on them. Finally, you who have children and your families, teach your children about the Savior’s suffering.

Finally, let the words of the Angelic teacher, St. Thomas, be an encouragement to us:

” If anyone wants to live perfectly, let him do nothing but despise what Christ despised on the Cross. And he longs for what Christ longed for. No virtue does not have its example on the Cross. If you are looking for an example of love, no one has greater love than the one who lays down his life for his friends. (John 15:13)

And that is what Christ did on the Cross. Therefore, if he gave his life for us, it must not be difficult for us to endure any evil for him. How can I repay the Lord for defending me so many times? (Ps 116,12)

If you are looking for an example of patience, you will find the most significant one on the Cross. Great patience manifests in two ways: when one endures great suffering patiently, or when one endures what one could avoid but does not avoid. Christ suffered much on the Cross: O all you who walk the way, see if there is such pain as mine. (Nar 1,12)

And he bore it patiently because he did not threaten when he suffered. (1 Peter, 2.23)

And like a sheep led to the slaughter, he remained mute like a lamb before the shearers. (Is 53.7)

He could have avoided the suffering, but he didn’t. Do you think I could not ask my Father, and He would not send me more than 12 legions of angels at once? (Mt 26,53)

So the patience of Christ on the Cross is incredible. Let us run patiently into the battle, as we have been commanded, with our eyes fixed on Jesus, the originator and finisher of our faith.” (Heb 12,1-2) [2]

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The tragic mistake of anti-liberal Christians.

Posted on 17. October 2024 by Peter Prochac

The current coalition headed by the ex-communist Fico would not have won the government without the help of several misguided conservatives and believers, including the clergy. Some of them are satisfied with it today, despite everything the government does against justice, peace, culture, democracy, and the standard of living of the majority. They do not understand or ignore that the government, of which President Pellegrini is a de facto part, is also acting against what the social teaching of the Church teaches about government and politics.

The coalition of Fico’s Smer, Pellegrini’s Hlas, and Dank’s SNS canceled the status of the plenipotentiary for the protection of freedom of religion or belief during the year of the government. She bullies and punishes the police officers who dealt with their corruption, and she gives high state positions to several of the accused. She abolished the Special Prosecutor’s Office, which dealt with organized crime and major corruption cases. By changing the criminal law, she released several defendants and severely limited the possibility of prosecuting and punishing others. It has significantly limited critical political discussion in the media. She doubled her salary and is now preparing “consolidation” measures to lower the standard of living for the majority, especially for the poor, families with children, pensioners, and small business owners. Fico promised lower prices but is acting to make them higher. Charitable organizations will lose tens of thousands of euros. Even the outgoing health minister said this “consolidation” will devastate the health sector. and the 23% VAT on energy will hit pensioners hard.

From the Pope to Fico et al.

In September 2021, the Slovak Church emotionally welcomed the visit of Pope Francis. She helped the current government coalition win the parliamentary and presidential elections two years later. Indirectly by failing to teach and motivate people, with rare exceptions, to act and vote according to justice and what the Popes teach about government and politics, and some clergy also directly supporting the current governing parties. ) Support continues despite how this government has been acting against what it preaches and does for a year, the Pope, which harms Slovakia.

Prime Minister Fico on St. Cyril and Methodius spoke of a bulwark against liberalism and progressivism. Still, in 2024 alone, his government repeatedly refused to use the opportunity to take a critical stance against the activism of some EU institutions promoting the “rainbow” agenda even though KDH urged them to do so. For example, when the EP voted on the right to abortion or when the Court of Justice of the EU decided that member states had an obligation to recognize the official change of biological sex confirmed in any way in another EU state. ( ) 10/3/2024 The National Assembly of the Slovak Republic did not approve a resolution critical of the European Parliament’s efforts to include the right to abortion in the EU Charter of Fundamental Rights. Together with the Progressives, the parties of the government coalition deserved it.

The Misery of Christian Slovakia

At the end of September 2024, a well-known priest – religious wrote to me: “In the last few days, I had several trips to Slovak parishes, I met several well-known people, and I am appalled at the catastrophic state of Catholics in Slovakia. The clergy, led by their bishops, are to a great extent responsible for this. TaraboFicoid sentiments and their glorification are crowned by a Slovak Catholic who is perfectly at ease by calling thanks to God for Putin and the Russians, who will protect us from the Gender ideology. There is no end to the glorification of Fico and his criminal policy, not only among Catholics but also among priests and bishops. They are completely blind and tell Fic about his LEP that he will prevent Gender ideology, which is equivalent to exchanging the morality and character of Slovakia for a bowl of dirty lentils. I believe that you can write an article about this and point out the Malignancy of the machinery that allows hyenas to rule and drags Slovakia into a black hole, into the period of Bolshevism and sinister communism. It would be necessary to call on the bishops to rise and fight for life, Christian culture, and morals, above all by applying justice and not by cheap shouts and knitting the masses with stupid phrases at which Cháska only laughs dumbly around Fic…”

Controversial policy of the Slovak Church

These words make two important facts visible: 1. The Slovak church is divided, at least in its attitude towards the government and socio-political reality, in a similar way to civil society.

2. In the Catholic Church, the influence and spirit of members of Pacem in Terris and nationalists, who are closer to ex-communists than real democrats, are far from what the popes teach in the socio-political field. In the first free years after November 1989, such and such supported a group of ex-communists and nationalists under the leadership of V. Mečiar, and now their followers under the leadership of R. Fico. They are complicit in the fact that in the area of justice, the construction of which was marked by Benedict XVI. for the essential role of every generation, formally Christian Slovakia belongs to the worst in Europe. (more here:

I don’t want to discuss the various reasons why they do it now, but it must be said that they bear joint responsibility for the moral, economic, social, and cultural consequences of these politicians’ rule. I will mention their main arguments.

Ideals and ideology

Many of them sincerely care about better-protecting life and families. However, their ideal turned into an ideology. Just like Marxists when dealing with social justice or genderists when striving for women’s equality, they misidentified the cause of the problem they wanted to solve. They often used the wrong means and, therefore, brought more harm than good.

They are justifiably annoyed by the artificial race, the breakdown of “traditional” families, the intolerant promotion of gender ideology, the poor moral level of many people, or the reduction of the influence of the Church. They mistakenly point to the vaguely defined “liberalism” as the cause. They talk about Christian and traditional values without clearly defining them and considering their relationships and hierarchy. When it comes to political activities, they deal only with the protection of life, practically reduced to the ban on abortion, and the fight for the family is essentially reduced to the fight against genderism and the Istanbul Convention. Moreover, perhaps the worst is that they do not use the same yardstick for all politicians and parties.

In promoting selected values, they support politicians who grossly violate other, at least equally essential, values or commandments of the Ten Commandments. And sometimes the same ones. For example, M. Kuffa, on 5/30/2018, the day after he demonstrated for Kotleb’s bill to ban abortions, in an interview for Parlamné Listy, praised Fico for rejecting the Istanbul Convention. Even though five days earlier, Fico supported the preservation of the abortion law, which his native Communist Party adopted Even though the SMER government, in 2015, approved the State Strategy of Human Rights, prepared under the leadership of Rainbow activists.

Even though SMER deputies in the European Parliament repeatedly supported rainbow-liberal proposals before the 2023/24 elections, Fico, his Smer, and the presidential candidate were also actively supported by several priests. Many Christians are satisfied with this today, even though the government canceled some pro-family measures and approved some that will make life worse, especially for the poor, including families.

Chaos in concepts, thinking, and deeds

In discussions and polemics, Thomas Aquinas often began by explaining basic concepts. G. Orwell, in the dystopian work 1984, showed how the demagogues of dubious regimes and ideologies use the confusion of ideas and changing the meaning of words to control the crowd.

The leading cause of the “non-Christian” attitudes that bother us is not liberalism or progressives, as our anti-liberals proclaim, but practical materialism and moral relativism. The label “liberalism” is misleading; it creates chaos in concepts, thinking, and morality. This was done, for example, by the pro-life activist A. Ch. when he labeled all victims of abortion since 1957 as victims of liberalism. Even though the Russian communists were the first to approve free abortions, our communists also did, and after the fall of their dictatorship, the number of artificial abortions in our country dropped significantly. Today, many do so, while in addition, they only criticize the supposedly liberal KDH or the Democrats, but not Smer, the Hlas emanating from it, or nationalist extremists.

When we evaluate politicians not according to vague “liberalism” but according to the criteria of the Ten Commandments, freedom, justice, and moral relativism, we see that communism is much worse than liberal democracy and communist-corrupt politicians worse than liberals. They are the same when it comes to family and abortion but worse when it comes to corruption and justice.

In addition – in all “liberal” Western democracies, the Church and Christians have freedom, unlike any communist or Marxist-socialist government and dictatorship. From 1917 to the present, from Russia to Slovakia, Asia to Venezuela.

Life born and unborn

Rejection of anti-corruption protests and support for corrupt politicians brandishing anti-liberal slogans is justified by some with the argument that killing someone (by abortion) is worse than robbing. They don’t understand or don’t want to acknowledge that life can also be destroyed by taking away someone’s housing, food, or health care. That corruption is not only a “noticeable” hundred for a doctor or an official but also thousands, which will result in fewer roads being built, which will make it impossible for people with low incomes to study. Or when someone dies needlessly because an expensive medical device was bought in Slovakia for the price that would buy two in the Czech Republic.

They ignore the words of Pope Francis that both born and unborn life must be protected and that the worst destroyer of life is war and corruption. “If we are talking about corrupt politicians or economic agents, who pays for it? They pay hospitals without medicine, the sick without care, and children without education. They are the modern-day idiots who pay for the corruption of others. And who pays for the corruption of some church official? Children who do not even know how to bless themselves, who do not know the catechism, who are not guided, pay for it. It is paid for by the sick, whom no one visits. The poor pay. The poor pay for corruption, the poor materially and spiritually.” (Francis) This was exactly what Bishop Lach’s statement in January 2016 was about, which upset Prime Minister Fico so much. (full text here:

If the Church and Christians strived more for justice and solved how corrupt politics and state management destroy born life, it would be more credible for many, even if it talks about unborn life.

Values of Putin’s Russia

From the point of view of common sense, natural justice, democracy, and the social teaching of the Catholic Church, perhaps the worst thing is that these Christian anti-liberals label Putin’s Russia as the savior of our Christian or traditional culture and values. Even Putin and his minister (in the words of the Pope) Kirill use it as part of propaganda to ideologically justify their own power and imperialist war of conquest because, like Fico, he knows that many Christians will fall for it.

The fundamental mistake or misleading of those who claim this is that they use a diametrically different yardstick for Russia and the democratic West. The only concrete fact with which they prove it is that they have banned the spread of LGBTI propaganda in Russia. At the same time, they ignore or conceal the fact that in almost all Christian, democratic, or conservative values, Russia is much worse off.

In Russia, compared to the EU, there are many more abortions, murders, suicides, divorces, fatal traffic accidents, and tolerated domestic violence. Not to mention the standard of living of most people. Social differences are greater there than in the “capitalist” EU, social security is worse. Of course, corruption and law enforcement are much worse. President, ex-communist, and KGB officer billionaire Putin has a super-luxurious residence worth an annual income of 180,000 Russians. There is practically no freedom of the press there. Several critical journalists or opposition politicians were murdered, and others ended up in prison. Religious freedom is severely restricted there, at best to the level it was in our country under the communist dictatorship before November 1989. This also applies to the occupied territories of Ukraine.

No one has said which values Russia is supposed to protect or how to do it. Like now in Ukraine? In February 2022, Putin unleashed the biggest war in Europe since the end of World War II. Three times larger in territory and population, Russia is waging a war of conquest even though when Ukraine gave up its nuclear weapons, it contractually guaranteed its freedom, independence, and territorial integrity. (Budapest memorandum, 1994) Words of the Pope about the cause of the war.

About 10 million Ukrainians left their homes, and about 600,000, primarily young and qualified Russians, left Russia. Of course, the majority for the democratic West. In this way, they broke many times more families than genderism can.

Multibillion-dollar damage to destroyed infrastructure razed cities and villages. In addition to schools and hospitals, the Russians killed or looted over 600 temples and church buildings and abolished religious freedom. (Statement of the IRFBA Chair on two years of Russian aggression against Ukraine accompanied by abuse, killing of priests, and destruction of places of worship here:

As a result of the Russian war, spending on armaments rose to a record level worldwide. In Russia, almost 20,000 people have already been arrested for anti-war protests, in February 2024, 848 were prosecuted, and 267 were imprisoned. For example, the nurse Olga Menšichová faces eight years in a penal colony.

Tragic consequences

It is tragic that in Slovakia, which experienced decades of communist dictatorship, including the persecution of the Church, as well as the Russian-Soviet occupation, after 33 years of freedom, so many people, including several clergy, believe the ex-communists Putin and Fico, their partner and propagandist.

Formally, Christian Slovakia ranks among the worst in Europe in supporting such Russian and undemocratic policies. Christians, including the clergy who support it, are thus acting like the Pacem in Terris movement established by the communists during the “normalization” before November 1989. In the name of reduced partial value – then social upliftment, now anti-genderism, they support a government and policies that harm freedom, democracy, justice, the common good, and genuine Christian morality and culture. And in the end, also to what it proclaims. The communist dictatorship ended up giving workers a much lower standard of living than free democratic countries.

The Pacem in Terris also harmed the Church’s good name, and Christian dissidents who were united with the Pope benefited in particular. Today, these Christian anti-liberals supporting the current Slovak government coalition and Putin’s Russia, acting in politics against the teachings of the popes, in addition to this government, also contribute to the fact that several normal people with a sense of justice end up with the progressives. They discourage more people from the Church and its values or teachings than they bring them to it.

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Slavery and Christianity. What was their relationship like?

Related Post The following lines are from the book Life After Death by author Dinesh D’Shouza:

It should also be mentioned that, for example, in 1537, Pope Paul III spoke out against slavery with the Bull Sublimis Deus.

The benefit of Christianity and missionaries.

Greek Catholic priest on Instagram.

In September, he became active on Instagram and after a few weeks, he already had ten thousand followers. Many young people can also receive the sacrament from the Greeks.

Catholic’s small village of Staškovce near Stropkovo. With short, funny videos, he destroys prejudices about priests and brings people closer to the Greek Catholic faith.

Miroslav Hamarčák (31) talks about what it’s like to work on his Instagram Eastpriest with his wife, about his daughter Majka, who was born with Down syndrome, but also about whether priests should talk about their failures.

We also talked about why priests should evangelize differently nowadays, whether they should go to people outside the temples as well, and what he would ask Jesus if he could ask him just one question.

You published your first post on your Instagram in mid-September, in October you already have more than 10,000 followers, i.e. those who follow you. Did it surprise you?

We did not expect that. When we decided to give the introduction video, we wanted to test whether it all worked.

And paradoxically, about three thousand followers came through the first video. At that moment, we thought there was probably no going back.

As it is written in God’s word: when you put your hand to the plow, don’t look back. So we experienced this with an influx of followers really in an extremely short time.

It happens in our life that God invites us to different things, and as soon as we step into them, that’s when the blessing comes. Many things then fit together like a puzzle. This is what we experienced – one day we didn’t know how the next day we decided and it worked.

If you had told me a month ago that we would be sitting here solving Instagram, I would have laughed. It’s still a huge shock to me.

You create Instagram with your wife. How do you work together?

I think that in this creation we experience it as in married life. Two people who form a couple in a marriage bond may look at the world with different views but with the goal of walking in the same direction.

This also happens on my profile – I have a completely different view of the world, I often perceive things through the lens of the priesthood or theological school. It takes away from the simplicity of my speech.

My wife loves simple speech. In this, he encourages me to make the content more understandable and contemporary.I’ve experienced a crisis more than once that I didn’t want to make a video or answer questions. I asked if it all made sense.

At that time, the wife often came up with a huge idea, with enthusiasm. She urged me again to go, to evangelize further.

It was not for nothing that God sent the apostles two at a time. A person can be blown in different directions by himself, he can suddenly believe a fiction, a delusion. But if he has a person who adjusts the mirror for him, the probability that he would fly away is lower.

The birth of our daughter Majka, who has Down syndrome, reignited our desire to share the Gospel. Around that time, my wife also discovered the potential of social media and video production, which many non-profits use to spread their message.

.Authority figures like mayors, doctors, and teachers are no longer held in the same esteem as they were in the past. Their authority is now more frequently questioned. The relative anonymity of social media allows people to express opinions that might not have been voiced previously.

What do you think people expect from a priest today?

The people I meet expect only one thing from a priest – that he be human.

So that he is not just someone distant on a pedestal, at the altar, far from them, or in the pulpit, but is a person who experiences the struggles and pains that life brings. To be someone who walks with the people.

This is what the synod wants to direct us to, Pope Francis directs us priests in his letters to not be someone who walks away from the people, in front or to the side, but someone who is part of the flock.

Should a priest speak openly about his own failures? You have one video, that concerns your daughter Majka with Down syndrome and you called it The Biggest Fall.

Certainly yes. By often pretending to be perfect people in the church, we do not present our weaknesses, so then we move away from the word of God, in which the apostle Paul also says: In what else should I boast, if not in my weaknesses.

Do you think tackling sensitive topics on Instagram is a good idea? I’m considering a post about priests’ salaries, a topic often shrouded in misconception. Many assume priests earn a fortune, but the reality is far from it.

I have to say that as a priest they also spit on children. I actually experience it. (smile)

How do you react to that?

Which question from your followers has most interested or surprised you so far?

What would I ask Jesus if I had the chance to ask him just one question? I thought about it for a very long time, since God revealed many things to us through God’s word and the tradition of the church.

I’m still thinking about it.

On the one hand, a person experiences a personality crisis, some kind of pain that permeates and interferes with the priestly vocation.

On the other hand, in principle we can say what we should do. What is God’s plan in this? What we often tell people as priests, I had the opportunity to experience myself.

Many times we try to support other people who are going through some kind of pain, for example from the loss of a loved one or from not being able to have children, or from having a disabled child, or from being abandoned by a spouse.

You said in the video that you prayed for your daughter’s miraculous recovery. Should a Christian have in his equipment to pray and believe that his prayers will always be answered? So what if it doesn’t happen, as in your case?

The problem is our attitude towards prayer as people of faith. We often look at prayer as something to change God’s will.

If we want to change God’s will with our prayer, then we are indirectly insulting God, since we are saying that as a loving father, he does not want the best for us.

At the same time, we have the idea that what we think and what we ask for is better than what God gives us. This means that we actually doubt his will.

As a result, our prayer is not what it should be, i.e. in full dedication. Therein lies the whole key.

Sometimes we actually experience praying for something for years and not seeing any result. Not because God doesn’t want to give it to us, but because it’s not the best for us.

When I project this into my relationship with my children, as a father I see that the child craves candy. And I try to give it to him, but maybe at a different time than he wants.

God knows best what we need and when.

So how to look at the events that will meet us? If a person is affected by a serious illness, the death of a loved one, infertility, loneliness… Is it a cross, as Christians often understand it, or, on the contrary, a blessing?

I wouldn’t look at it that way.

If we have a loving father and we imagine that the loving father will give us cancer, then that is actually a terrifying view of that loving father.God does not want to raise us this way.

Jesus did not wait, he went to meet. And this is what we as priests should do.

Diseases, hunger, or wars are just a natural consequence of the fact that we live in a world where God, through the gift of free will he entrusted to us, does not have full control over how we will choose things.

Many times it is sin that is here in the world, and in this sinful state, diseases, weaknesses, imperfections, falls, wars, and failures are completely natural.

What did Mother give you personally? As a father and a priest?

It’s a realistic concern that someone who gains success on Instagram might eventually let pride take over, making their self-presentation all about their ego. How can one avoid this trap? It’s essential to distinguish between self-presentation and ego.

Self-presentation is essential if one goes to any social network, Instagram. My goal is to show myself, and my family in the context of being normal people. That we are an ordinary married couple, an ordinary family, and at the same time we carry a priestly vocation.

What is the difference between evangelizing in a church and on a social network?

The other day, four grandmothers were at our church in Staškovce on Saturday morning. I’m like, well, it’s not a big village, maybe 200 people live here, but where is everyone?

As priests, we’re often stuck in the past, reminiscing about a time when people were genuinely interested in the church and its ceremonies. Although some still attend today, the numbers are dwindling drastically.

People moved elsewhere, but we priests stayed in the same place. I am not saying that we should stop serving the liturgy, but in my opinion, we should go to the people.

Jesus did not wait, he went to meet. And this is what we as priests should do.

At the same time, if I already have them in the church for the sermon on Sunday, I won’t miss them there, but on Instagram, they are just a flick of the thumb away. The whole idea may be brilliant, but if it is not presented in the language of today, then the word of God is completely lost.

I preach briefly, but four minutes, for example, on Instagram is a terrible massacre. We priests can’t seem to realize that the language is completely different. Instagram teaches me that and I am very grateful for it.

The word of the priest’s connections.

We are always looking for a golden thread to grasp the world in which we live. We want and need to trust someone, but we especially need to see.

Context is essential to knowing who we are. Moral theology teaches that circumstances can turn even a small matter into a big problem, whether you steal five euros from a millionaire or a person receiving a living wage.

The Gospels describe several cases where a blind man saw again under the influence of Jesus’ divine power. This is also the case with Bartimaeus, as Mark’s Gospel describes. This desperate man begs Jesus to restore his sight. Because he is persistent and has faith, Jesus will grant him.

“Many times we are so disoriented and disappointed that we end up either trusting no one or trusting everything.”

The problem of today’s man, who wanders for hours in the virtual world, lies in the illusion of self-assurance of knowledge. We know exactly how it is, how it should be, or what the problem is.

We will not even admit that it could be otherwise or that we could be deceived. At the same time, we are often so disoriented and disappointed that we either don’t trust anyone or we trust everything.

Even if a blind person can live, it is much more difficult for him in practical matters. It is possible to function even with imperfect eyesight, but without glasses, we see things dimly and vaguely, and we can hurt ourselves and others.

My physical sight is fine, Lord. But I am asking you for the gift of wisdom so I can honestly see myself and the world around me. And where I am still unclear, give me the courage to seek the truth, even if it takes time and may be difficult and painful.

It’s not just about me; it’s just about my eternal salvation. I want to survive in this world so that I can contribute my life to building God’s kingdom. If I understand the connections and make wise decisions, it will be easier, and it will benefit the whole community.

Josef Allamano.The new saint in the oratory at Don Bosco’s

Italian priest Joseph (Giuseppe) Allamano has been among the new saints in the Catholic Church since Sunday. He was shaped in life by his uncle, also a saint, and Don Bosco.

The period in which the new saint grew up was a period of great people in Piedmont, Italy. Allama’s uncle, priest Jozef Cafasso, also comes from the same town. Interestingly, the process of beatification of Cafassa was initiated by the new saint Jozef Allamano.

Saint Dominic Savio also grew up in one of the settlements that belongs to Castelnuovo. He died when Allamano was four years old.

Four saints come from one small town.

At that time, it was a period full of unrest, wars and hostility towards the church. But let’s get things in order.

Formation at Don Bosco

Theologians and nobles also went to Cafasso for advice, they invited him to preach, including for missions and spiritual exercises. Don Cafasso also visited prisoners or accompanied convicts to the gallows. He was a holy priest who was also an example for Allaman.

My wife loves simple speech. In this, he encourages me to make the content more understandable and contemporary.
I’ve experienced a crisis more than once that I didn’t want to make a video or answer questions. I asked if it all made sense.

If we have a loving father and we imagine that the loving father will give us cancer, then that is actually a terrifying view of that loving father.
God does not want to raise us this way.

Jesus did not wait, he went to meet.
And this is what we as priests should do.