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Calvary
The Legendary is the story of the Virgin Mary, who is said to be at the end of her life on the Cross’s Jerusalem Way. So this devotion (cf. Syrian Apocrypha On the death of Mary, about the 5th century). From the oldest messages, Personal devotions pilgrims’ to the Holy Land can be seen attending Jerusalem’s sacred places. Still, neither the pilgrimage from Bordeaux (r. 333) nor Silvia’s pilgrimage from the end of the 4th century writes about the Cross’s Way. Nevertheless, a kind of one already appears at this time a hint of piety. Pilgrims walk in procession with the coats of candles to the tomb of God and Calvary. Bologna. Petronas (5th century) allegedly brought with him from Palestine the Temple of the Holy Sepulcher’s dimensions. They imitated the building in Bologna (St. Stephen’s Cathedral), in nearby the hills were then imitated by the Temple of the Ascension from the Mount of Olives, and the valley below it was called Jehoshaphat. By the 9th century, there were already many imitated buildings in Europe God’s grave.
Medieval saints were characterized by piety for Christ’s suffering. St. Paul had a great influence here. Bernard, vol. A team, but especially St. Francis of Assisi. Writings are made contemplating the torture of the Lord. The fabric used to be laid out according to the choir clock. For example, it was recommended to think in the “direct” (morning prayer) of Christ’s arrest, at the third (ninth hour in the morning) for whipping, crowning with thorns, and carrying the cross. At noon, it was about the crucifixion, as none (at noon) there was death Lord, in the case of vespers about the removal from the cross and during the evening mod litters of burial in the grave. Medieval passion plays and folk devotions are also emerging, e.g., to the holy wounds, “your face” (especially Veronica’s scarf in Rome). The Crusades reawakened interest in the Holy Land’s pilgrimage, especially since 1333 when the Franciscans settled at memorable places. The pilgrims, of course, visited Golgotha, the tomb of God, the Mount of Olives. Dominican Ricardo de Monte Cruces writes in the Pilgrimage Book of 1294: WE SEE HIS GLORY. 
«We walked the path that Christ walked and carried his cross … »He mentions the Palace of Herod, the place of Lithostrotos, the place where the cross stood, where the Virgin Mary was, and St. John, about the grave. Pilgrims from the 14th century are already talking about all the places we now call the “stops” of the Cross’s stations. However, it is interesting that they walk around the reverse: from God’s tomb to Pilate’s palace. It spread in Germany and the Netherlands in the 15th-century devotion to the “falls of Christ” in the days of his Passion: as Jesus crossed the brook Cedron, on the road from Herod to Pilate, after the scourging, on the Way of the Cross, etc. Over time, the number of the seven falls of Jesus with seven has stabilized the Virgin Mary’s pain. Similarly, the “seven painful steps” were worshiped. Christ (or nine, or twelve) and this devotion is it was associated with a visit to seven churches (in Rome, it was spread mainly by St. Philip Neri). Instead of churches, they were sometimes established columns and statues, «God’s Passion» with images of torture Lord. Some of them were already very reminiscent of today’s Stations of the Cross. Instead of ‘pads,’ there was then talk of ‘stops.’ There were various numbers, from six to fifteen. Some began at the Last Supper, others from the Savior’s farewell to the Virgin Mary, the last stop, then it was at God’s tomb. At the beginning of the 16th century, established in Freiburg, Switzerland, seven stops on the painful way of Christ from the house of Pilate to Calvary. It was seven pillars. The sacred sites of Jerusalem measured their distance. That’s how it suddenly arises in the way of today’s Stations of the Cross. It expands mainly in
Flanders in the 17th century, at the same time in Poland (recommended by Jesuits Tylkowski and Družbicki). Intoxicated of these European Personal Devotions.

The processions in Jerusalem have also changed in devotional service.
They started at God’s tomb. At the beginning of the 16th century, some pilgrims walk backward: from the Pilate house to God’s tomb. Today’s form of the Cross’s Stations, which has 14 stable stops, originated in the 17th century in Spain. From there,  the Capuchin, in particular, spread to Italy, later to France and elsewhere. Much credit for this was due to the sermons of St. Leonardo of Porto Maurizio (t 1751) and the granting of those from the deserts that went on a pilgrimage to the Holy Land. Initially, it was allowed to set up cross travel only to where the Franciscans’ house, the guardians of their cities in Palestine, was. Other Pius IX. abolished this restriction.
The Way of the Cross is an easy and popular devotion. It connects there is a natural movement with imagination and reflection. It will make it’s easy to think about your life. We learn here to endure difficulties, and we decide for the good. It’s a kind of shortened pilgrimage.
Dr. Hannotel (17th century) schematically summarizes the utility from the Cross’s Way to five points. 1. It is the strengthening of faith in Christ. We see that he alone reconciled us to the Father is the only mediator between people and God. 2. Clarifies the feeling of sin. Jesus falls on the road because we fall. We learn to understand the meaning of the cross, our accidents, and suffering. 4. We know what devotion to God’s will means. 5. Christ carrying the cross is an example of all real virtues, a challenge to follow. In the decree of Pius IX. (May 14, 1871) we read that “contemplation, not of the torture and death of the Redeemer has great power; it strengthens faith, heals the wounds of conscience, purifies the sense and ignites a love of God. 
In our churches, the Stations of the Cross pray together. The way from stop to stop is sung, then a short reflection is read and ends with a common prayer. Prayer books tend to instructions for modest devotion, usually in the form of short meditations. Of course, we do not have to be bound by the texts. The harder we pray the Way of the Cross, the nicer we are a stand.
According to Ignatius excerpts, he writes about the departure of the Stations of the Cross. To become monotonous, it is good to go through it with a different perspective each time. One day, we can think about how much the torture has brought The Good Lord, the second time about the evil of sin, who is thus punished. Other times we see an example of our perseverance or a guarantee that the eternal Barrel will be kind to us. Most who benefit most from prayer can understand each stop’s meaning directly reflected in his daily life. In condemning Christ, he thinks, e.g., a righteous opinion on them, which he has to endure, he thinks of his failures and failures on from Cyrene he sees his friends helping him, and after he prays for them, at the fourth stop, he asks for help Virgin Mary and the like. Such private piety may be longer or even short, depending on the circumstances. It is possible to slowly go through the building and pray the “painful” rosary. Abbot C. Marion of Marabous, Belgium, a known writer who himself often prepared for Mass by way of the Cross, told the monks of his monastery, “I have such a name that there is no more useful piety for the soul except the sacrament and liturgy than the well-executed Way of the Cross.”

“He suffered under Pontius Pilate, crucified, died, and is ridden. «
a) Justice and grace. What place does it actually occupy the cross in faith in Jesus as in Christ? It’s a question with which this article of faith confronts us again. In the current, we have already gathered the essential elements of the answer, and now we will try to overlook them all. General Christian Consciousness in this matter, as we have found before, is determined a very rough idea of ​​Anselm’s amicable theology of Canterbury. We have already mentioned their basic features.
For many Christians, especially those who know the faith only in the distance, it looks like we have to understand the cross within some mechanism offended and restored right. It would be a way to be infinitely offended. The righteousness of God was reconciled to infinite peace.  It seems to people as an expression of a relationship that consists of a precise one balancing between “has given” and “given.” At the same time, it evokes the feeling that this balancing overrides everything is based on fiction.
We first give secretly with our left hand what we then solemnly accept with the right hand. “Infinite Finishing,” on which God seemingly persisted, he thus doubles adverse light. From many prayer texts to then, the idea that the Christian faith in the cross represents God, whose ruthless righteousness required the death of man, the sacrifice of his own son, enters our consciousness. We turn with terror from justice, whose dark wrath makes the message of love unbelievable. However widespread this image is, it is incorrect. The cross does not appear in the Bible as a procedure in the offending mechanism right. In the Bible, the cross stands rather the opposite as an expression for
the radically of love, which is completely given, as a process in which someone is what he does and does what he is. The cross is an expression of life, which means completely being for others. The one who he looks more closely, he sees in the Bible in the doctrine of the cross expressed truly a revolution that runs counter to the notion of peace and redemption in the history of non – Christian religions, at which, however, cannot be denied in the later Christian consciously this revolution was again neutralized and was seldom known in its entirety. 

In religions, peace usually means the restoration of a broken relationship with God by men’s atoning actions. Almost all religions focus on the problem of peace. Our divines grow out of man’s consciousness of their guilt before God and man is trying to eliminate this guilt, to overcome guilt by the accomplishment that man offers to God. The atoning act by which people appease the deity is in the midst
history of religion. In the New Testament, the matter looks almost the opposite.
No man comes to God and brings him a balancing gift, but God comes to man to bestow on him. On the initiative, His mighty love renews the broken law by his creative mercy justifies the unjust man and the dead bring life back. His righteousness is grace. It is active justice, “that twisted man straight; it means puts in order, puts in its place. It
is a turning point that only Christianity has brought to the history of religion: the New Testament does not claim that people appease God. We should actually expect it because people have sinned, not God. But he says, “God reconciled the world to himself in Christ.” (2 Cor. 5, 19). It’s something really unheard of, new – the basis for Christian existence and the center of the New Testament, the theology of the cross: God does not wait for the culprits to come and be reconciled, but he himself meets them and reconciles them. It shows here the right direction of the incarnation, the right meaning of the cross.

Accordingly, the cross appears in the New Testament above all like a top-down movement. The cross does not stand here as a conciliatory act, which offers humanity to an angry God, but as an expression of that foolish love of God that is given in humiliation to do so saved a man. It is God’s approach to us, not the other way around.
With this change in the concept of peace, that is, the focus of religion
in general, he gets a cult in Christianity and a whole existence new direction. Adoration and reverence are above all fulfilled in Christianity in the grateful acceptance of the divine work of salvation. The essential form of Christian cult is therefore rightly called the Eucharist, thanksgiving. In this cult, they do not put themselves before the human God deeds; it remains rather that one is gifted.
We do not worship God by giving him anything from
his – as if everything was not his – but by letting me give what belongs to him, and so we recognize him as the only Lord. We worship him when we get rid of the idea that we would, they could stand against him as separate partners though after all, in reality, we can exist only in and out of it. Christian sacrifice is not about giving what God would do he did not have without us, but it consists in becoming complete receiving and allowing ourselves to be received by God.

For many Christians, especially those who know the faith only in the distance, it looks like we have to understand the cross within some mechanism offended and restored right. It would be a way to be infinitely offended. The righteousness of God was reconciled to infinite peace. It seems to people as an expression of a relationship that consists of a precise one balancing between “has given” and “given.” At the same time, it evokes the feeling that this balancing overrides everything is based on fiction.
We first give secretly with our left hand what we then solemnly accept with the right hand. “Infinite Finishing,” on which God seemingly persisted, he thus doubles adverse light. From many prayer texts to then, the notion that the Christian faith in the cross represents God, whose ruthless righteousness required the death of man, the sacrifice of his own son, enters our consciousness. We turn with terror from justice, whose dark wrath makes the message of love unbelievable.
However widespread this image is, it is incorrect. The cross does not appear in the Bible as a procedure in the offending mechanism right. In the Bible, the cross stands the other way rather than around as an expression for the radically of love, which is completely given, as a process in which someone is what he does and does what he is. The cross is an expression of life, which means completely being for others. The one who he looks more closely, he sees in the Bible in the doctrine of the cross expressed truly a revolution that runs counter to the notion of peace and redemption in the history of non – Christian religions, at which, however, cannot be denied in the later Christian Consciously this revolution was again neutralized and was seldom known in its entirety. In the world, religions usually mean the restoration of a broken relationship with God by men’s atoning action. Almost all religions focus on the problem of peace. Our divines grow out of man’s consciousness of their guilt before God, and man is trying to eliminate this guilt, to overcome guilt by the accomplishment that man offers to God.

The atoning act by which people appease the deity is in the midst history of religion. In the New Testament, the matter looks almost the opposite. No man comes to God and brings him a balancing gift, but God comes to man to bestow on him. His mighty love renews the broken law by his creative mercy justifies the unjust man, and the dead brings life back on the initiative. His righteousness is grace. It is active justice, “that twisted man straight; it means puts in order, puts in its place. It is a turning point that only Christianity has brought to the history of religion: the New Testament does not claim that people appease God. We should actually expect it because people have sinned, not God. But he says, “God reconciled the world to himself in Christ.” (2 Cor. 5, 19). It’s something really unheard of, new – the basis for Christian existence and the center of the New Testament the theology of the cross: God does not wait for the culprits to come and be reconciled, but he himself meets them and reconciles them. It shows here the right direction of the incarnation, the right meaning of the cross.

Accordingly, the cross appears in the New Testament above all like a top-down movement. The cross does not stand here as a conciliatory act, which offers humanity to an angry God, but as an expression of that foolish love of God that is given in humiliation to do so saved a man. It is God’s approach to us, not the other way around. With this change in the concept of peace, that is, the focus of religion in general, he gets a cult in Christianity and a whole existence new direction. Adoration and reverence are above all fulfilled in Christianity in the grateful acceptance of the divine work of salvation. The Essential form of Christian cult is therefore rightly called the Eucharist, thanksgiving. In this cult, they do not put themselves before the human God deeds; rather, it remains that one is gifted. We do not worship God by giving him anything from his – as if everything was not his – but by giving what he deserves and thus recognizing him as the only Lord. We worship him when we get rid of the idea that we would; they could stand against him as separate partners though after all, in reality, we can exist only in and out of it. Christian sacrifice is not about giving what God would do he did not have without us, but it consists in becoming complete receiving and allowing ourselves to be received by God. Allow that God may deal with us – that is, the Christian sacrifice.

Attitude to the Sufferer (Mark 14: 1-15,47)
The Passover is addressed to make us aware of our attitude to the suffering of Christ.

We live in a time when we can hide behind a mass of people. We adjust our opinions, attitudes, lifestyle … Today’s procession with children in hand is not a folklore event. It is a liturgical act to commemorate a significant event in our salvation history, the entry of the Lord Jesus into Jerusalem. During these days, councils of penitents stand freely and voluntarily in churches to confess their sins. Many realize their failure, seduced by the flesh when they thought that as an individual, they meant nothing.

And yet. Two sentences from today’s gospel affect us each personally. “Hosanna” (Mk 11: 9)! and “Crucify him” (Mark 15:13)!

The words of the Passions came to an end, and the unpleasant words “Hosanna!” And “Crucify!” to Jerusalem and to whom the crowd called: “Hosanna! Blessed is he who comes in the name of the Lord ”(Mark 11: 9)! These are words of blessing. In the Book of Psalms, we read the words of this blessing: “We beseech thee, God, grant us salvation, we beseech thee, O God, grant us good luck” (Ps 117:25). And to the same Christ in the courtyard of Pilate, the mass of the people, the exalted crowd shouts death: “Crucify him” (Mark 15:13)!

It is also the heart of man. He can love and hate, celebrate and tread. So is my heart. How easy it is to call “Hosanna!” When everything is joy and well-being when there is peace. It is just as easy to shout, “Crucify him!” When life is not going the way we want it when God asks us for something else. That historic Sunday continues today. Even today, the crowds fill the churches. Even today, they have branches in their hands, and even today, the call is “Hosanna.” But even today, the crowd cries out with their common sin, and each man with his sin “crucify him.”
The mystery of Jesus’ Passion and Resurrection continues. Jesus lives in the glory of heaven, but also the history of the world and the Church, in the history of the life of each of us. How would I behave when Christ entered Jerusalem and in the court of Pilate? Would we, too, be part of the mass, the crowd?
History is also today, my life. It is a memento for us today to act as brothers and sisters of the Lord Jesus and not as people without our own judgment. Free will and reason are values ​​that we must not abuse against each other. Jesus redeemed us and saved us. He suffered and died for us, but he also rose from the dead for us. In this week, which we call Holy or Good Week, it is right that we realize the meaning of each of our thoughts, each of our words, and each of our deeds. They will either be our reward or our punishment. The pretense does not stand before God. It is right that we get to know our attitude, our face as soon as possible so that it benefits us. Let us not forget this even during the sacramental reconciliation.

Our desire is for us to persevere in joyful shouting, not only today but also tomorrow, until the end of time. Bishop Fulton Sheen talks about his experience. He was invited to a conference in a city where he had not yet been. He met a boy on the street and asked him on the way to the hotel. The boy answered and immediately asked him who he was. In response, the bishop told him that he was a bishop. The boy didn’t say anything, so he kept asking, “And what are you doing? What are you doing?” : “You don’t know the way to the hotel, and you want to show the way to heaven?”
For us, this means that it is not enough to talk about Christ’s suffering. It is necessary to follow Christ. After the Passover Sacrament of Reconciliation, a change of life is needed. Stand out from the masses. Do not compare with others. Take a radical attitude toward sin, especially your own.

We have gathered today for the Feast of the Annunciation. Even the Old Testament reading from the prophet Isaiah’s book catches our spiritual eye on the “God’s promised sign!” In the uncertainty of earthly time. “Behold, the virgin will conceive and give birth to a son!” This conception is not by human power but by the power of God. It does not happen naturally, but supernaturally. It is like a helping hand given to humanity by its God and Lord.
Today’s gospel shows us the concrete fulfillment of this promise. The sign of “God’s interest in man” is becoming a reality. The Gospel speaks of the greatness and specificity of God’s love for us humans. Our religion’s fundamental truth is that God loves us despite our delusions and has a plan of Salvation ready for us. As we preached, we seem to hear the echoes of the words spoken in Jesus’ conversation with Nicodemus: “So God loved the world, that he gave his only-begotten Son, that whosoever believed in him should not perish, but have everlasting life with him in heaven.” loved the world? So! As very specifically as it manifested in the life of the Virgin Mary.
The truth about God’s love is the essence of the Annunciation. This truth must fit deep into our hearts. Each one of us can experience a moment in our hearts, similar to the one depicted in today’s gospel. Something similar to what the Virgin Mary experienced during the Annunciation.
The angel greeted her with the phrase, “Chaire Kecharitomene!” It is literally a call to joy: “Rejoice full of grace!” These words contain good news. And this proclamation is to become the property of each one of us. In the Virgin Mary, God intercedes for every human being, for this greeting has been uttered for all of us. All of us, in the gift of this just conceived child, find grace with God. Through the adoption of this child, we also become children of God. In Jesus, there is the possibility of pardoning the exiles. We are the exiles who live in exile, far from the Lord, but in this child and his acceptance, we are offered the grace of amnesty for all. Possibility to return to the Father. Jesus is the Way, the Truth, and the Life. Everyone who accepts it knows the way finds the truth, and receives life. Through the acceptance of Christ, our souls begin to grow into the form in which the Father has his delight. If there is no Christ in us, then we do not like God at all. We have nothing to do with him. If we do not live the Word of Christ, if we do not receive his body and blood, we are not children of God but children of evil.
Maybe after everything we said, we had a desire to have this life in us. But how can we receive Christ into ourselves? We do this with every holy communion, but not perfectly. Only that communion is truly holy and life-giving, which is permanent and which takes place in the environment of Mary’s soul. St. Ambrose advises us, “If you want to receive Jesus into yourself, first beg for something of Mary’s beautiful soul.” Holy is the communion that takes place in the Holy Spirit in the air of Mary’s soul. Mary’s soul is the soul completely surrendered and therefore completely embraced by grace. Let’s watch the Virgin Mary begin by the Holy Spirit. First, God’s Word is heard to her. Without the love of God’s Word, it is not possible to receive the Holy Spirit. St. Augustine calls God’s Word: “Sacramentum audible” – the sacrament of hearing. We sanctify ourselves by listening to the Word if we unite with it in the will, in the thought, in the emotions. Our father, St. Francis of Assisi, says that through God’s Word, our Creator’s greatness penetrates deeply into us. He cannot count on a Spirit who does not love the Word.
We are to receive God’s Word with certain faith, not as the word of man, but as the word of God. But he does not remain in our head, for his true place in the heart of man. “Mary, deep in her heart, protected the heard Word of God.” No matter how great the Word of God is and beyond our power, we are to pray over it, like the Virgin Mary: the power of our Creator. Through the Word of God thus received, the Holy Spirit enters us. Without love for the Word of God, without receiving the Word, God’s Spirit cannot fully enter us. The Holy Spirit enters us only when we want him. When we deny our sinful will, inclined to evil, and choose the Good. The Holy Spirit is the essential goodness of the Word of God. What Jesus reveals and proclaims in the Word is appropriated by the Holy Spirit to anyone who truly desires it. The Holy Spirit causes the Word to begin to live in your heart and become the engine of your life.
Virgo Maria stands before us as the first Christian because Christianity begins where one accepts Christ. She is the model and mother of our spirituality, so let us greet her in the words of our Father St. Francis: “Hail, Holy Lady, Blessed Queen, Mother of God Mary, you are forever the Virgin, chosen from the Blessed Father from heaven, sanctified you by your Most Beloved Son and Comforter Spirit, in you was and is the fullness of grace and all good. Hail his house. Hail to his booth. Hail his abode. Hail his robe. Hail his maid. Hail his Mother and be greeted, you all holy virtues, which, by the grace and enlightenment of the Holy Spirit, are poured into the hearts of believers so that you may not believe believers to God. 

/. On the way to Mount of Olives,
they sang praises and went up to the Mount of Olives, “with these words, the evangelists Matthew and Marek close their report on the Last Supper (Mt 26.30; Mk 14:26). Jesus’ Last Supper was already an Easter dinner, or it is not primarily a worship event. At its center is a prayer of thanksgiving and blessings, and it results in prayers. Jesus goes out into the night with his disciples, and he prays a prayer that is a remembrance of that night in which God destroyed the firstborn of Egypt and saved Israel with the blood of a lamb (ex. 12)
– goes out into the night, during which he will have to take on the fate of the lamb.
It is believed that due to the Passover, he himself celebrated in his own way, probably singing a few Psalms Hallelujah (Ps 113-118 and 136), which are grateful to God for saving Israel from Egypt, but at the same time in them, he also talks about the stone that the builders rejected, now is a wonderful way it has become a coal stone. In these psalms, ancient events become present again. Thanks for the release is also a call for help amid new anxieties and threats; in the words of the rejected stone, darkness is revealed and, at the same time, the hope of this night.
Jesus and his disciples pray the psalms of Israel. The idea about an event through which we can better understand the person of Jesus. Still, on the other hand, we can also better understand the psalms themselves, which is Jesus in a certain acquire a new entity, a new way of presence, and at the same time expand their horizons beyond the borders of Israel to the universal horizon. We will see that there is also a new vision of the person of David. In the canonical psaltery, David is considered the greatest composer of psalms. David shows himself as a petitioner for Israel, who gathers all the griefs and hopes of Israel, carries them within, and transforms them into prayer. Therefore, from now on, Israel can always pray with it, and its canto expresses your insides in the psalms, thanks to which also in the midst of every darkness he always receives new hope.

At a very early time, Jesus was in the nascent Church considered a new, real David, and so did the psalms could without disrupting continuity, and yet new to become part of a communion prayer with Jesus Christ. This ancient form of Christian prayer of the Psalms was aptly expressed by Augustine when he said that in the Psalms, Christ always speaks ahead, other times a body (cf. e.g., En. Ps. 60, in; 61,4; 85,1.5). No, through Jesus Christ, we too are a unique subject, and therefore we can truly speak to God in fellowship with him.
The process of reception and transposition, which begins with Jesus’ prayer of the Psalms, is a hallmark of the unity of the Old and New Testaments, which he himself teaches us. Jesus prays in full harmony with Israel, and yet he goes o Israel of a new type: the old Passover now appears to be a great model. New at Passover is Jesus himself, and real “Liberation” is taking place now, through the love that embraces all of humanity.
The intertwining of fidelity and novelty, which we can observe in the figure of Jesus in all chapters of our book, is also shown in further detail from the scene on Olive up. Jesus had spent the previous few nights in Beanies. He keeps this night, which he celebrates, like his Passover night, a rule that no one may leave the territory of Jerusalem whose borders have been extended to that night so that all pilgrims have the opportunity to keep this commandment. Jesus obeys the precepts and walks consciously to meet the traitor and his torture. If we look again at this moment behind the whole path of Jesus, we will see that even during it, there was such an intertwining of faithfulness and complete novelty: Jesus is an “Observer.” He celebrates the Jewish holidays. He prays in the temple.
He clings to Moses and the Prophets. At the same time, however, it transforms everything into something new: beginning with the Sabbath interpretation (cf. Mk 2:27; pores, also I. part, p. 122-128), through the orders of purity (cf. Mk 7), to the new interpretation of the Ten Commandments in the speech on the hill (cf. Mt 5: 17-48) and the cleansing of the temple (cf. Mt 21: 12-13 par.), which anticipates the end of the stone temple and announces the new temple, the new God at “In the Spirit and the truth” (John 4:24).
We have seen that all of this corresponds deeply to the deception of God’s will and, at the same time, leads to a decisive turn in the history of religions that have taken place. In the event of the cross. It was the intervention in the cleansing of the temple that significantly contributed to his death sentence on the cross. So his prediction came true, and a new cult began. “They came to a plot of land called Gentlemen,” he said to his disciples, ‘Sit here while I pray.’ “
(Mark 14:32) Gerhard Kroll comments on these words: “In the time of Jesus, this land at the foot of Olive Mountain was found by a mayor with an olive press where oil was produced … This press gave its name to the whole owner: Gentleman. There was a natural cave nearby,
which could provide Jesus and his disciples with safe, though not entirely comfortable, night shelter. ” (Auf den Spurenjesu – In the Footsteps of Jesus, p. 404)  Aetheria visited here at the end of the fourth century A “beautiful church” that turned the teeth of time into ruins, but the Franciscans in the twentieth century during the excavations they uncovered his remains. “The new Church of Jesus’ Death of Anxiety was completed in 1924. In its interior, the class’s foundations ecclesial Elegans ’[the church visited by the pilgrimage Aetheria] and the rock on which tradition … Jesus prayed. “(Kroll, p. 410)
It is one of the most venerable places in all of Christianity. Of course, the trees that grow there now do not come from the time of Jesus; Titus left the siege of Jerusalem cut down all the trees in the wide area. The olive mountain is the same as then. Whoever wakes up there will meet the drastic culmination of the mystery of our Redeemer:
Here Jesus experienced extreme abandonment, and all the misery of man is. Here the penetrating greatness of sin and evil penetrated his deepest nooks and crannies. Here a shiver seized him in anticipation of impending death. Here the kiss is a traitor. Here all the disciples left him. He also fought for me here. Saint John summarizes all these experiences and offers and their theological interpretation when he says: “… went out with his disciples from the brook Cedron. There was a garden. ” (John 18: 1). The same keyword is repeated at the end reports of the Passion of Jesus: “In those places where was crucified,  and the garden and a new grave in the garden, in which no one has lain yet. ” the word “garden” refers to the story of paradise and the first sin. He wants to indicate to us that this is a follow-up to the story. In the “garden,” there is a betrayal, but a garden is also a resurrection place. In the garden, Jesus is completely submitted to the Father’s will, accepted it as his own, and so the whole story changed.

Encourage believers to read the Scriptures regularly and to stay
in the word of Jesus.

When I was in my first year of seminary, the professor of history of philosophy gave us as part of the rehearsal to read the work of St. Augustine’s “Confessions.” St. Augustine describes his inner struggle before conversion. He was sitting alone in a garden when he heard words being repeated from the house next door. These words were: “Take, read; take a read! ” St. Augustine describes this: “… I got up and couldn’t explain it, just by God telling me to he opened the Scriptures and read the place I would find first. “Take, read; take a read! ” 1″ If you abide in my word … you will know the truth and the truth will set you free” (John 8.31).
Jesus addresses the words to the Jews who believed in him. The Jews believed him, but still, we see that it is not enough to believe them, but it is necessary to stay in his word due to the adoption. The word of Jesus into our lives is the knowledge of the truth – “if you abide in my word, you will know the truth ”(John 8:31). Knowing the truth brings us to freedom – “the truth is you he will deliver ”(John 8:31).
What does it mean to stay in his word? Above all, adopt it, accept it into your life, and thus strengthen your faith in him. “You know the truth.” truth means knowing things, situations as they really are, if they are good, knowing them as good, if they are bad again, to know them as bad. We can tell the truth to ourselves; it helps us make easier decisions for good and reject evil. “The truth will set you free.” Does freedom go? It is freedom from sin. Sin makes man unfree. Jesus did it. He expresses the words, “Everyone who sins is a slave” (John 8:34). Today in society, he says the exact opposite. I’m single; that’s why I do what I want. I can sin because I am free. But am I really free right then? Not. The subject of freedom is love. Love manifests itself in my personal attitude. In an attitude towards God and people. It is to God that I realize and lives in the constant presence of God, and towards people, we can express it to those we know: “What you don’t want people to do you, don’t do them to them either. ” But we see that to real freedom. I will finish myself only when I know the truth, and I will know the truth only when I will remain in the word of Christ.

But how to stay in Jesus’ word, how to adapt it, get it into your life?
We will use sports terminology – coaching. Take, for example, figure skaters, how much effort and hard training is behind them until they get to the competition, not to mention when they win that competition. Or children in school learn to read by reading, count counting, singing by singing. Guys may laugh now when I say smoke
they will learn to smoke … so I could move on. If we want something
perfectly mastered, we have to deal with it every day. That’s exactly the way it is with the word of Jesus. Day in and day out, we need to deal with it gradually penetrated us. To think about him, I will say it so slang – “to taste him”. I don’t want to say now that we shouldn’t do anything but sit at the Scriptures and read, no. Let’s try to find five, ten, maybe twenty minutes a day.

Parents, old parents take their children, grandchildren, and read a short passage together and explain how to translate it into concrete life. That way, we will be able to remain in Jesus’ word, then we will know the truth, and the truth will set us free, and we will truly cease to be slaves of sin. The words, “Abide in my word” (John 8:31), are heard from Jesus today. How? “Take, read; take a read! ” says St. Augustine.

Not only Christians question their conscience. Who strives for inner perfection, he is careful, he is checked. This statement is attributed to Confucius. «I ask about three everyday Things: I’ve handled other things less carefully than your own? I did not err insincerity in contact
with friends? Did I forget to do what I learned? » However, the morality of Confucianism is mostly laid.
The questioning of conscience has a more religious character in Taoism. Here Chank-Kio (3rd century AD) ordered the sick to confess all their sins first, and only by number could they be healed. Great emphasis on self-knowledge is placed in Hinduism. The disciple has all his conscience to open the master to him leading. Jainism’s monks questioned their conscience at the end day and the end of the night. In Greek and Roman antiquity, DARKNESS, there is the most elaborate questioning conscience method in Pythagorean ism. We read about it, and the so-called Here are the logos (from the 3rd century BC).: «For your sweet sleep to discourage your eyes, it does not allow it until you have questioned all the deeds on. What was I wrong about? What did I do? What did I miss out on? What was I supposed to do? Please start with the first (act) and take them all. If you find out you made errors, sorry. If you have done well, rejoice. »

These verses are often quoted. However, they are not Christian questioning the conscience as close as it might seem. The meaning of these tips is primarily health. Pythagorean they liken sleep to a lyre game that must be well-tuned. However, health regulations used to be in ancient times associated with moral principles. Of course, even Christians talk about questioning conscience asceticism. We already read quite similar instructions for him at Origin. St. John Klimek talks about a monk who served in the dining room and recorded aboard the main thoughts that came to him, then in the evening, he judged their correctness.
Today’s authors talk about questioning conscience, especially in connection with a confession. However, this is easy. It only draws attention to mistakes, and the whole exercise gets too negative. St. Ignatius of Loyola pointed out that conscience’s true questioning is to take place twice a day. It is to consist of five points: 1. Stand in God’s place presence, as if we were called before God’s throne responsibility; 2. Thank you for all the good we are they received; 3. acknowledge the mistakes we have made; 4. pity them and ask for forgiveness; 5. decide what we will do that day, the next day. So the questioning of conscience is not just a record of mistake, but to see the whole day that has passed, through the eyes of God,  relates to God events, thoughts, feelings. It is not always it is best to use auxiliary «confessional mirrors». Much easier is simple schemes, e.g., deeds, words, thoughts. We will briefly remember what we did today. They said what was important to us, which mood took us empowered. We then compare this “image of the soul” with the image of Christ. The consequence is obvious.

For some, questioning conscience is difficult because of him thoughts fly too much, and any reflection makes him tired. In this state, he must help himself with the simplest aids. Read a piece of the gospel, e.g., Speech on top, and tries to project his present into its day, your thinking. A good tool for asking questions also notes from exercises, spiritual reading, meditation, and a well-kept diary.
The authors consider the questioning of conscience to be a grave matter. General instructions are not enough to do it well. Everyone must learn this through their own experience. He knows how big the discrepancies are between what teaches true Christianity and our own principles, and further, what is the gap between what we preach and what we really do. Whoever asks is aware of these contradictions and tries to bridge them. So it is a work to unite oneself.

Encourage believers to realize the value of the faith they have accepted. Imagine you are shopping, and suddenly you are stopped by a reporter with a microphone and a camera and asks you, “Are you a believer?” “So what does faith mean to you?” “If you do not believe that I am I, you will die in your sins” (John 8:21).

In the Gospels, we witness the conversation of the Pharisees with Jesus. Jesus tells them that he leaves and that where he goes, they cannot come. (cf. John 8:21). It seems as if they are wanted to prevent salvation from being achieved. But Jesus also tells them why they can’t come where he goes on. The reason is their sin, in which they die if? If they don’t believe it. And what they have in the first place do you like to believe? That he is God. Christ tells them, “If you do not believe that I Am, you will die in your sins ”(John 8:21). Let’s remember his name God to Moses on Mount Horeb. When Moses asks for the name of God, who comes to him speaks in a burning creek. God introduces himself to him: “I am who I am” (Ex 3:14). “Yes I am, ” says God; “I am,” says Jesus. Christ wants to tell the Pharisees that if they will not believe that he is the same God who appeared to Moses. If they don’t believe in this, they will die in their sins, and they will die forever.

We know the thinking of the Pharisees very well. And in doing so, they really do to believe that some “man” – a Jew is God, that he is the long-awaited one and the Messiah proclaimed by the prophets meant a complete turn, a turn not of 180 degrees, but 360 degrees. We could say that this is something impossible. Impossible, and yet Jesus calls them to believe in him as in God. They brought us this faith millennia ago st. Cyril and Methods and have been preserved to this day thanks to God. They handed it over to us, our parents, grandparents. We can say that it is normal for us that Jesus is God, and once again, Jesus is God. It is normal. But how much am I alive? In a few minutes, there will be the living God, the God of Abraham, the God of Isaac, the God of James, the God – Christ is here on the altar. Let’s not stay that this is normal; let’s move on, let’s realize that we believe in that God, that we pray to that God, that we come to that God, and even more, that we receive that God in the Eucharist. Faith in such a God cannot remain
dead – normal but leads to a complete turnaround to the one requested from Pharisees. And I, you, all of us, are called to this faith. We are in today’s first reading. They heard of the serpents that bit the Israelites in the wilderness because they murmured against God. On the intercession, Moses God teaches him to make a copper serpent when the bite is looked at erect snake heals. To such a serpent, we can also compare the faith to which Christ calls the Pharisees and to whom he calls us. It is faith that heals. Heal us themselves, heals our relationships, heals our attitudes, opinions, heals our thinking. It’s a faith that is to leave in us a footprint of God, which is to make us, our lives, “Copper snakes” on which, when we sin, the sick people around us look, they heal.
If, after this Holy Mass, a reporter with a microphone and a camera was waiting for us in front of the church, and he would ask us what faith means to us, one of our answers could be that faith is a cure for us and, through us, a cure for others.

To realize that we are all sinners before God, and God tells us all, “Neither I do not condemn you “1 What does the term judicial error tell you? Yes, it’s condemning an innocent person to the death penalty based on a misjudgment. Even today, we could witness a miscarriage of justice. In reading from the book of the prophet, Daniela is an innocent Suzana sentenced to death. She is falsely accused of adultery. And the gospel also tells us about a woman. But this one is unlike Suzana was caught directly in adultery.
Two women. Two charges. Two identical sins are based on which they are accused. Suzana unjustly (she did not commit adultery cf. Dan 13:43), a woman from the Gospel justly (she was directly caught in adultery – cf. John 8: 4). But neither one of them was not stoned. What saved them? Love. Suzana saved her love for Joachim’s husband and God for his law. He says: “It will be better for me, if I do not do this and fall into your hands, how to sin before the Lord ”(Dan 13.23). And what saved a sinful woman from the gospel? The love of Christ. The love of Christ is manifested in mercy. “Did no man condemn you?” Jesus asks the woman. “Neither do you I do not condemn. Go and sin no more ”(John 8: 10-11).

In the case of Suzana, we observe man’s love for God, for his commands, and in the case of an adulterous woman from the gospel, the love of God for man. Man’s love leads to God to righteousness, to keep His commandments, to the righteous way of life, and God’s love for man leads to mercy. If Jesus looked at a man by the eyes of man and not by the eyes of God, he would allow the scribes to stone a woman. Perhaps we will talk with the scribes that Jesus did not keep the law. That he acted against justice and acted against the law, imagine that they are standing in front of us now righteous Suzana and a sinner from the gospel. The judge comes and says, “Do it a fair trial. ” It is clear how this will turn out. But which of us is without sin (cf. John 8.7)? God gives a chance. “Go and sin no more” (John 8:11).

I do not mean that we should now forgive all criminals who deserved
punishment. But I want to point out that the sinner, the criminal, and especially he receives again an opportunity to start. I assume we are not criminals or criminals in the right words, but I dare say that we are all sinners. And Jesus to all of us says, “I do not condemn you either: go and sin no more” (John 8: 10-11). Right in this, at the time of repentance, we have to realize this great chance. When did Christ not condemn us? How can we condemn ourselves? Let’s not condemn each other, a neighbor’s neighbor, a colleague at work. Let us not also condemn those whom others despise, whom others condemn.
Let us try to look at our neighbor with the eyes of God, the eyes of the love that stands above by law. If we look at it through a person’s eyes, it can easily happen that we make a miscarriage of justice to condemn unjustly. “Which one of you is without sin” (John 8: 7)? Jesus asks us. Let’s give him and ourselves the answer to this.