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BOG TE LJUBI

Be yourself; Everyone else is already taken.

— Oscar Wilde.

This is the first post on my new blog. I’m just getting this new blog going, so stay tuned for more. Subscribe below to get notified when I post new updates.

230128 miltary attack profhet micha

Justice, kindness, and humility (Micah 6; Epiphany 4A)
1d ago
scripture
theology
justice
prophets
Hebrew Scripture
1+
This Sunday, the selection of Hebrew Scripture that is offered by the lectionary comes from the book of the prophet Micah (Mic 6:1–8). This book is best known for a number of oracles, including a verse (6:8) that is included in this Sunday’s reading.

The first well-known oracle is the the vision of universal peace that Micah utters: “many nations shall come and say, come, let us go up to the mountain of the Lord … they shall beat their swords into plowshares, and their spears into pruning hooks” (4:1–4).

Second, there is an oracle best known because it is quoted in Matthew’s Gospel: “you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel” (5:2–6; see Matt 2:6). In the context in which Micah speaks these words, they refer to a coming ruler of Judah. In Matthew’s narrative, the prophetic word provides support for the notion that the Messiah was to be born in Bethlehem (Matt 2:3–5; also John 7:42), which then means that the story of the birth of Jesus needs to take place in Bethlehem. Two evangelists work independently to tell stories that, in quite different ways, adhere to this requirement (Matt 2:1; Luke 2:4).

The third oracle of Micah which is well known—the one offered in this Sunday’s lectionary—appears within an extended scene that reads like a lawsuit being prosecuted in court. It begins with the charge: “rise, plead your case before the mountains, and let the hills hear your voice … for the Lord has a controversy with his people, and he will contend with Israel” (6:1–2). Then it moves through some argumentation, before the famous rhetorical question is posed: “what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?” (6:8).

In its immediate literary context, the verse stands as a climax to the case being mounted by the prophet, as he instructs the people,of a Israel what they are to do: to do justice, offer kindness, and live with humility. This verse has gained a life of its own; it is regularly quoted to support people of faith undertaking acts of social justice, and it adorns a multitude of t-shirts as a succinct “quotable quote”.

This verse has been the inspiration for many organisations bearing the prophet’s name—locally, there is Micah Australia (“empowering Australian Christians to advocate for global justice”; see https://www.micahaustralia.org), which is part of the Micah Challenge International (birthed by the World Evangelical Alliance and Micah Network; see https://lausanne.org/content/lga/2015-03/micah-challenge-international).

The historical context for this verse is instructive. The prophet Micah is introduced in the opening chapter of the book bearing his name, as “Micah of Moresheth in the days of Kings Jotham, Ahaz, and Hezekiah of Judah” (Mic 1:1). This places him in the second half of the 8th century BCE. As he was active in the southern kingdom, he did not directly experience the conquest and exile of people in the northern kingdom in 721 BCE, although he must have been aware of the disasters falling his countrymen to the north. His prophetic activity is thus a couple of decades after Amos and Hosea.

Indeed, the southern kingdom of Judah directly experienced a military attack from the Assyrian king Sennacherib in 701, attacking several towns in Judah (see 2 Kings 18–19; Micah 1:10–16) before retreating from Jerusalem. As Micah says, “the sins of the house of Israel” (1:5) have reached down and infected the house of Judah; “her wound is incurable; it has come to Judah; it has reached to the gate of my people, to Jerusalem” (1:9, 12).

Under Hezekiah, the economic patterns in Judah changed from a reliance on barter, to an international trading society. Literacy rates rose, and the size of Jerusalem grew to be a city with a population of around 25,000—which is considered to be about five times larger than the population of Jerusalem under Solomon!

Associated with this growth was the development of corrupt practices and the rise of hypocrisy amongst the people. The rulers in Jerusalem “give judgment for a bribe, its priests teach for a price, its prophets give oracles for money; yet they lean upon the Lord and say, ‘Surely the Lord is with us! No harm shall come upon us’” (3:11).

Micah, like many other prophets, conveys God’s deep concern about the way that some in society were profiting unjustly from their mistreatment of the poor. He rails against those who “covet fields, and seize them; houses, and take them away; they oppress householder and house, people and their inheritance” (2:2). Their haughty demeanour will swiftly turn to lamenting, as they cry out “we are utterly ruined; the Lord alters the inheritance of my people; how he removes it from me!” (2:4).

In another oracle, he dramatises the state of the people, attacking the heads and rulers of the people as those “who tear the skin off my people, and the flesh off their bones; who eat the flesh of my people, flay their skin off them, break their bones in pieces, and chop them up like meat in a kettle, like flesh in a cauldron” (3:1–3). He decries their selfish actions in very specific terms: “its rulers give judgment for a bribe, its priests teach for a price, its prophets give oracles for money” (3:11).

Still later, Micah remonstrates with the people for “the treasures of wickedness in the house of the wicked, and the scant measure that is accursed” (6:10). He conveys God’s displeasure: “Can I tolerate wicked scales and a bag of dishonest weights? Your wealthy are full of violence; your inhabitants speak lies, with tongues of deceit in their mouths.” (6:11–12). He laments that “the faithful have disappeared from the land” (7:2); of those who are left, he says, “their hands are skilled to do evil; the official and the judge ask for a bribe, and the powerful dictate what they desire; thus they pervert justice” (7:3).

The people are accused of following “the statutes of Omri and all the works of the house of Ahab” (6:16)—two kings who are condemned for their idolatrous and evil ways (on Omri, see 1 Ki 16:25–26; on his son Ahab, see 1 Ki 16:30, 22:37–39).

Micah, like Amos before him, declares that punishment will come on the people in a time of deep darkness: “it shall be night to you, without vision, and darkness to you, without revelation; the sun shall go down upon the prophets, and the day shall be black over them” (2:6; cf. Amos 5:18–20). Because of the evil deeds of the heads and rulers, “Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height” (3:12).

In a future time of anger and wrath, says the prophet, God will wreak vengeance: “I will cut off your horses from among you and will destroy your chariots; and I will cut off the cities of your land and throw down all your strongholds; and I will cut off sorceries from your hand, and you shall have no more soothsayers; and I will cut off your images and your pillars from among you” (5:10–15). The disdain with which the people have treated their covenant with the Lord, described in some detail here by the prophet, will merit this savage punishment.

The passage that appears in this Sunday’s lectionary offering thus provides the key to behaviour for the people of Israel in their situation of turmoil and upheaval. The prophet calls them back to fidelity to the covenant. His words stand also as a clarion call to people of faith in subsequent times who stand in the heritage and tradition of Micah: “do justice, love kindness, and walk humbly with your God”. May this be how we live!

“Mladifest” för kroatiska katolska ungdomar i Nordamerika hålls i Los Angeles
av kroatienweek Den 28 januari 2023 i Idrott
Mladifest för kroatiska katolska ungdomar i Nordamerika hålls i Los Angeles
Mladifest för kroatiska katolska ungdomar i Nordamerika hålls i Los Angeles

Mladifest, en helg för kroatisk katolsk ungdom i Nordamerika kommer att hållas i Los Angeles

den 14-16 april.

Evenemanget är en hyllning till tro och gemenskap för kroatiska katolska ungdomar (16 – 30 år) från Nordamerika. Med ursprung i Norval 2013 har denna årliga tredagars reträtt flyttat mellan olika städer i USA och Kanada.

St Anthony kroatiska katolska kyrkan i Los Angeles kommer att vara värd för evenemanget i år med temat “Lärare, var bor du? Kom och se!” – Joh 1:38.

Gästtalare för kommer att inkludera Fr. Marurice Harrigan, Mark Vukojevich och mer samt ett musikaliskt framträdande av lovsångsbandet Amorose. Mladifest hålls med målet att kroatisk katolsk ungdom ska träffa andra kroater och växa i sin tro.

Mladifest LA 2023-teamet kan nås för frågor på MladifestLA@gmail.com.

Datum och tid: 14 april 2023 4:00 – 16 april 2023 3:00

Biljetter: $ 50

230127

Suzana Monika
ca nisu zidovima uzali imovinu kako i mojen caci i mami komunisti Fredag den 27 januari
Läsning Heb 10:32–39
Kom ihåg hur det var förr, när ni nyss hade blivit upplysta. Ni utstod många svåra lidanden. Ni blev smädade och förföljda och gjordes till allmänt åtlöje, eller också ställde ni er vid deras sida som behandlades så. Ni led tillsammans med dem som satt i fängelse, och ni fann er med glädje i att bli berövade er egendom, därför att ni visste att ni ägde något bättre och mera varaktigt. Ge inte upp er frimodighet. Den skall rikligen belönas. Uthållighet är vad ni behöver för att kunna göra Guds vilja och få vad han har lovat, ty: Ännu en liten tid, sedan kommer han som skall komma, och han skall inte dröja. Min rättfärdige skall leva genom sin tro, men om han drar sig undan, är han inte längre till glädje för mig. Vi hör inte till dem som drar sig undan och går förlorade utan till dem som tror och räddar sitt liv.
Responsoriepsalm Ps 37:3–6, 23–24, 39–40 (R. 39a)
Ur Lektionarium för vardagar band I utgiven 1992:
R. Till de rättfärdiga kommer räddning från Herren.
Förtrösta på Herren, och gör det goda,
bo kvar i landet och bevisa trohet,
och ha din lust i Herren
– då skall han ge dig vad ditt hjärta begär. R.
Befall din väg åt Herren,
förtrösta på honom – han skall göra det:
han skall låta din rättfärdighet gå fram som ljuset
och din rätt som middagens sken. R.
En mans steg blir fasta genom Herren,
när han har behag till hans väg.
Om han faller, störtar han inte till marken,
ty Herren håller honom vid handen. R.
Till de rättfärdiga kommer räddning från Herren,
han är deras värn i tider av nöd.
Herren hjälper dem och befriar dem,
han befriar dem från de gudlösa och räddar dem,
ty de tar sin tillflykt till honom. R.
Ur Lektionarium för vardagar band I utgiven 2022:
R. Till de rättfärdiga kommer räddning från Herren.
Förtrösta på Herren, och gör det goda,
bo kvar i landet och bevisa trohet,
och ha din lust i Herren
– då skall han ge dig vad ditt hjärta begär. R.
Befall din väg åt Herren,
förtrösta på honom – han skall göra det:
han skall låta din rättfärdighet gå fram som ljuset
och din rätt som middagens sken. R.
En mans steg blir fasta genom Herren,
när han har behag till hans väg.
Om han vacklar, faller han inte,
ty Herren håller honom vid handen. R.
Till de rättfärdiga kommer räddning från Herren,
han är deras värn i tider av nöd.
Herren hjälper dem och befriar dem,
han befriar dem från de gudlösa och räddar dem,
ty de tar sin tillflykt till honom. R.
Halleluja Jfr Matt 11:25
V. Välsignad är du, Fader, himlens och jordens Herre,
som uppenbarat himmelrikets hemligheter
för dem som är som barn.
Evangelium Mark 4:26–34
Jesus sade: »Med Guds rike är det som när en man har fått utsädet i jorden. Han sover och stiger upp, dagar och nätter går, och säden gror och växer, han vet inte hur. Av sig själv bär jorden gröda, först strå, så ax, så moget vete i axet. Men när grödan är mogen låter han skäran gå, för skördetiden är inne.«
Och han sade: »Vad skall vi likna Guds rike vid? Vad skall vi använda för bild? Det är som ett senapskorn, som är det minsta av alla frön här på jorden när man sår det, men när det har såtts, skjuter det upp och blir större än alla örter och får så stora grenar att himlens fåglar kan bygga bo i dess skugga.« Med många sådana liknelser förkunnade han ordet för dem, så långt de nu kunde fatta det. Han talade bara i liknelser till dem, men när han hade blivit ensam med lärjungarna förklarade han allt.
6 kommentarer
Suzana Monika
1 citanje u hebrejena
Svara3 m
Suzana Monika
Läsning Heb 10:32–39
Kom ihåg hur det var förr, när ni nyss hade blivit upplysta. Ni utstod många svåra lidanden. Ni blev smädade och förföljda och gjordes till allmänt åtlöje, eller också ställde ni er vid deras sida som behandlades så. Ni led tillsammans med dem som satt i fängelse, och ni fann er med glädje i att bli berövade er egendom, därför att ni visste att ni ägde något bättre och mera varaktigt. Ge inte upp er frimodighet. Den skall rikligen belönas. Uthållighet är vad ni behöver för att kunna göra Guds vilja och få vad han har lovat, ty: Ännu en liten tid, sedan kommer han som skall komma, och han skall inte dröja. Min rättfärdige skall leva genom sin tro, men om han drar sig undan, är han inte längre till glädje för mig. Vi hör inte till dem som drar sig undan och går förlorade utan till dem som tror och räddar sitt liv.
Svara2 m
Suzana Monika
Matt 11:25
V. Välsignad är du, Fader, himlens och jordens Herre,
som uppenbarat himmelrikets hemligheter
för dem som är som barn.
Evangelium Mark 4:26–34
Jesus sade: »Med Guds rike är det som när en man har fått utsädet i jorden. Han sover och stiger upp, dagar och nätter går, och säden gror och växer, han vet inte hur. Av sig själv bär jorden gröda, först strå, så ax, så moget vete i axet. Men när grödan är mogen låter han skäran gå, för skördetiden är inne.«
Och han sade: »Vad skall vi likna Guds rike vid? Vad skall vi använda för bild? Det är som ett senapskorn, som är det minsta av alla frön här på jorden när man sår det, men när det har såtts, skjuter det upp och blir större än alla örter och får så stora grenar att himlens fåglar kan bygga bo i dess skugga.« Med många sådana liknelser förkunnade han ordet för dem, så långt de nu kunde fatta det. Han talade bara i liknelser till dem, men när han hade blivit ensam med lärjungarna förklarade han allt.
Svara1 m
Suzana Monika
da znam kako sepanseed izgleda ali mi svedanke ne to sadimo
Svara1 min
Suzana Monika
francuzi dijon to je u pulverform kada ga cross u mortel
Svara1 min
Suzana Monika
ali kako izgleda to neznam frisko
Svara3 m
Suzana Monika
Naslovnica Pobožnost i potvrda Majka i liječnica svjedoči: ‘Hvala Majko! Čudotvorna medaljica izliječila je moju bebu…
Majka i liječnica svjedoči: ‘Hvala Majko! Čudotvorna medaljica izliječila je moju bebu od osam mjeseci’
Objavio Zrinka -26. siječnja 2023.
ilustracije/wikimedia/pexsels
Majka, ujedno i liječnica, imena Chiara posvjedočila je o čudotvornoj Gospinoj medaljici. U trenutku ozdravljenja ona je imala i viziju te je sigurna da je upravo medaljica ta koja je izvukla njenu bebu iz bolesti:
‘Dok je moja kćer bila jako mala, imala je oko 8 mjeseci, ne znamo kako, došla je u kontakt s virusom i od tada je bila u stalnim mukama. Ovaj virus koji se ne može iskorijeniti napada nasumice jedan organ pa drugi i moja djevojčica je prvo pogođena u oči, pa u nos, pa u grlo a onda i pluća, što je smrtno opasno kod tako malih beba.
Patnja i nada
‘Brini se jedino ako ovog nema’: Sveti Franjo Saleški otkriva izvanredni znak Božje ljubavi u našim životima
‘Brini se jedino ako ovog nema’: Sveti Franjo Saleški otkriva izvanredni znak Božje ljubavi u našim životima
Papa vrisnuo na njemački ‘raskol’ u Crkvi: ‘Beskorisni ste, elitistički i opasni! Kad se ideologija uvuče, Duh Sveti odlazi’
Papa vrisnuo na njemački ‘raskol’ u Crkvi: ‘Beskorisni ste, elitistički i opasni! Kad se ideologija uvuče, Duh Sveti odlazi’
Linker
Zamislite njenu i moju patnju, također zato što sam liječnik i zato što sam se osjećala bespomoćno pred ovim virusom.
Jednog sam dana, u ordinaciji koju dijelim s kolegom, otvorila sam ladicu da izvadim knjigu s receptima i ugledala nešto što svjetluca. Bila je to ovalna medaljica s likom Djevice Marije (čudotvorna medaljica).
Držala sam je među prstima misleći na svoju curicu i onda sam je vratila u gornju ladicu, moralo je to biti od kolegice i pa sam je vratila. Sljedeći put u ordinaciji ponovno mi je trebala knjiga s receptima, ponovno sam otvorila ladicu i …… opet sam našla medaljicu Djevice Marije, ne tamo gdje sam ju ostavila.
Mora da su me očaj, muka, želja da moja kćer ozdravi natjerali da uzmem tu medalju i smatram je svojom, za mene. Molila sam, mala mi je patila s plućima, nisam mogla ništa, molila sam. Tog sam poslijepodneva opet bila kod specijaliste s kćeri, čudno, izgledalo je kao da se popravilo stanje, ako ne i da je ozdravila, ali ja sam već doživjela toliko razočaranja zbog ove strašne viroze da sam se gotovo izbjegla čak i nadati.
Vizija i ozdravljenje
Moja djevojčica je bila u sobi s doktorom, čekala sam vani, otvorila sam torbu i medalja mi je pala na ruke, pomilovala sam je, podigla sam pogled prema prozoru ispred sebe koji je gledao na drveće kad, u visini svog pogleda, ugledala sam vrlo svijetao gotovo zasljepljujući oval. Zapanjena nastavila sam pokušavati gledati u ovalu dok se na njemu bistrio oblik ženske figure, a zatim, nakon trenutka, sve je nestalo. Ostale su samo grane drveća ispred mene i i ja koja zbunjujuće zurim u prozor.
Nakon par trenutaka vrata je otvorio liječnik specijalist, ozaren: – Vijest je sljedeća – započeo je – vaša je kći potpuno ozdravila. Nema riječi da vam kažem što sam osjećao, a i da sam ih htio tražiti pod svaku cijenu, ne bih ih našao.
Imam samo jednu riječ ispisanu krupno u srcu: HVALA MAJKO.’
Svjedočanstvo Chiare za talijanski medij.

230126

Der Heilige Geist (lateinisch Spiritus Sanctus), im Johannesevangelium auch Paraklet genannt, ist im

But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display His immense patience as an example…” 1 Timothy 1:16 And YOU thought YOU were the worst sinner! Repent and Trust in His mercy and receive His life! Peace

Der Heilige Geist (lateinisch Spiritus Sanctus), im Johannesevangelium auch Paraklet genannt, ist im

240124

18:38

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ona je upravu gulun

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Uzay Bulut @bulutuzay_ For years, ISIS beheaded people, kidnapped and raped women and children, and committed the most atrocious crimes in the name of Islam. These Muslims were silent, if not in tacit agreement. Now they are rioting because a Western politician “violated their holy book”. #Priorities Quote Tweet Amy Mek @AmyMek · Jan 23 Allahu Akbar! Thousands of angry Muslims march through Batman, Turkey, after politician Rasmus Paludan burned a Qur’an in Sweden. The demonstration was organized by Iran-backed Turkish Hizbullah, who supports Turkey’s Erdogan. https://rairfoundation.com/muslims-erupts-after-quran-burning-turkey-rejects-swedens-nato-membership-unless-it-submits-to-islamic-blasphemy-laws/

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19:39

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Mejla Fanny Jönsson Hej då fast telefoni – hallå svensk idioti Sverige fortsätter att diskriminera de äldre PUBLICERAD: 20 JANUARI UPPDATERAD: 20 JANUARI Aftonbladets ledarsida är oberoende socialdemokratisk. Men vem kan höra en ensam pensionär skrika om man kapat telefonkabeln? Men vem kan höra en ensam pensionär skrika om man kapat telefonkabeln? Foto: Bertil Ericson / TT LEDARE I dag är 2,6 miljoner av svenskarna över 60 år. Nästan 35 procent – 900 000 – av den här målgruppen bor ensamma. Även om många pensionärer i dag lever ett aktivt liv finns det många som har begränsad möjlighet att lämna hemmet. Därtill finns det många pensionärer som inte har möjlighet att anpassa sig till det svenska samhällets digitalisering. I dag använder exempelvis bara åtta av tio pensionärer internet. Bland de som är 76 år och äldre är det bara 70 procent. För de äldre som är ensamma och har svårt att lämna hemmet, är telefonen den enda kontakten till omvärlden. Och nu kapas den. För gott. Kapad kopparkabel Sedan några år tillbaka håller det fasta telefonnätet, det så kallade kopparnätet, på att avvecklas. Istället ska man ersätta telefonen med mobil telefoni och uppkoppling via bredband. Trots att många svenskar varken har en mobil eller internet. Givetvis ska ett samhälle kunna ställas om när världen utvecklas, men Sveriges besatthet att, likt en blodtörstig varg, jaga varje digitalisering lämnar mycket att önska. Särskilt eftersom denna snabba jakt och takt sällan ger tid till eftertanke – det inte är lika enkelt för alla svenskar att ställa om. Men vem kan höra en ensam pensionär skrika om man kapat telefonkabeln? Nej, precis. Dessutom blir situationen extra prekär när man hör politikers eviga tjat om höjd beredskap och civilt försvar. Sårbart och dumt Vi som medborgare förväntas bunkra upp med konserver, kontanter och vevradio hemma för ett eventuellt angrepp. Men staten tycker att vi ska förlita oss på mobiltelefoner vars täckning försvinner bara du viskar ordet “Norrlands inland”? Eller en främmande makt slår ut en satellit. Kanske är det dags för en vevtelefon? Här på ledarsidan har vi tidigare betonat hur sårbart Sverige blir när vi förlitar oss på att allt – välfärd till infrastruktur – ska skötas genom BankID och internet. Att det fasta telefonnätet nu försvinner är en del av samma trend. Dessutom ignorerar den här omställningen styrkan i att ha flera kommunikationsvägar tillgängliga, vilket även är något myndigheten för samhällsskydd och beredskap (MSB) lyft är viktigt. Utöver det är denna stressade omställning något som faktiskt diskriminerar den delen av en befolkning som varken kan – eller vill – hantera en smartphone. Av: Fanny Jönsson

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RENA LAZOVI FREEMASONERY DANAS

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ZNAS CA ONI DELAJU PA JA BILA SAF

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VARSLAJU NAROD TAKO

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VARAJU DA SVE TI POPUNJAVAS SAMA ZNAS SADA JA DO TELIJE NEKI DANA

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ZAPRT LINJA SADA IMAS SAMO bot HELP TO JE KOMPJUTER NI FIZICKA OSOBA

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COMHEM TELIA TELE2 COMWIQ SU ISLI SKUPA I 1 000 PERSONELLA CA VARSLANI SVI

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i ni to sve obrtniki su se javili da su imali par 100 000 SKR na racunu BANKID sve nestalo i banka ne nic mu prizna

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u medijama bilo cera

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ranije su ti sigurali solde ne danas sama odgovorna da ne niko tvoj bankid vidi i ima ti je moras imati kako euros u takujinu

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kako i skupi androjid

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ti moras sve imati na sebi brace stalno u radnickoj robi

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nema mista kadi nemos ti sa borsom raditi kako da si dite drog diler

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i kurdcura je upravo ako cemo bit crkva moramo zastiti sve cure i te muslimanske

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BOG je 1 za nas sve refiller

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konobar

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mogu ja reci dode musliman VAN !

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nemore niti u crkvi

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20:12

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Going Dutch, Das Deutsch, and De Sales BY JD FLYNN – 24 JAN 2023 – VIEW ONLINE → Poison at the Moondance Jam. Credit: Weatherman90 via wikipedia.  Hey everybody, Today is the feast of St. Francis de Sales, and you’re reading The Tuesday Pillar Post. Subscribe now! Going Dutch We bring you this morning, first, the story of Radboud University, a Dutch college which is, in fact, Catholic, but which is not permitted to call itself Catholic. How come? Well, for the past few decades, the university has been at odds with the bishops’ conference of the Netherlands, over issues related to governance, Catholic identity, and fidelity to Catholic doctrine. In 2020, the bishops’ conference decided that the university could not call itself Catholic. While the Holy See upheld that decision, it also reminded the bishops in 2022 that the college is still, actually Catholic. So a tense stalemate has emerged between the bishops and the university, with no clear resolution in sight. Why does this matter? Because the story of Radboud University is the story of a lot of Catholic colleges. The stalemate it’s facing says something about what happens when bishops try to reform Catholic institutions — the institutions built, by the way, through the financial sacrifices of practicing Catholics wanting a place to form their children in the faith. As the West grows more secular, we may see more of what’s happening at Radboud — a college which claims it would be more Catholic if it could find qualified Catholic leaders, but with few Dutch people practicing the faith, that is apparently a tall order. Anyway, if you like well-crafted stories about ecclesiastical governance around the world, you’ll probably like this story from Holland. Radboud University — Grab yourself some gouda, some metworst, or a stroopwafel, and read all about it. — A game of das Hähnchen 🐔 After you read that, The Pillar reported yesterday on the latest development in the game of das Hähnchen (🐔)underway between the German bishops and the Holy See. Last year, the German “synodal way” decided to establish a new organization of ecclesiastical governance in Germany — a permanent “synodal council,” composed of laity and bishops, which would have deliberative, rule-making authority over issues of “pastoral planning, future perspectives and budgetary issues” in the life of the Church. You might think it sounds like they decided to create a national Church legislature. Well, you’re not alone. It kind of sounded like that to the Holy See as well. So last week, three ranking members of the Roman curia sent a letter to German bishops, pointing out that the episcopal conference isn’t actually empowered to create a “synodal council.” Drawing from the Second Vatican Council, the letter emphasized the unique sacramental capacity conferred to bishops for both teaching and governance, reminding the bishops about the power of governance. The letter was distributed to German bishops yesterday. And when it was, the president of the German bishops’ conference had a unique spin on things. He said, in effect: “Of course we don’t intend this proposed governing body, consisting of both bishops and laity, to undermine the authority of bishops. We’ve never intended that. And this new letter will give us guidance as we develop our project.” It was a curious response, given that the text of the plan actually passed would give governing authority to non-bishops. So we’ll see what happens next: It’s possible the bishops might go forward as they had planned, creating an uber-decision-making-assembly, while insisting that they’re not. It’s possible they’ll modify their plans, and suggest the new structure is what they intended all along. For what it’s worth, the Holy See has spent the past few years sticking to a game plan on the German synodal way: A series of letters criticizing elements of the synodal way, and periodic meetings in which those criticisms are expressed more directly. But for the most part, the Germans have continued on their way, doing what they intend to do, and effectively daring Rome to do something more deliberate than writing letters. Will either side swerve? Or is a collision inevitable? Here’s the latest, from the “synodal way.” Support The Pillar! — And since we’re in Germany, and talking about Bishop Georg Bätzing, president of the German bishops’ conference, here’s a story from his diocese. The Diocese of Limburg, Germany, promulgated in May, a guide to pastoral care related to issues of sexuality, which was made available online this week as the text takes effect in the diocese. The guide is, shall we say, “sex-positive” — in the worldly sense of that term, to be clear. The text encourages pastors and other diocesan personnel to encourage people “in their sexual self-determination, to which every human being has a right.” “Self-determination means a person decides something for himself,” it adds. To you, that may seem like a winking endorsement of sexual activity outside the bounds of Catholic doctrine. You would be wrong. The text is rather an explicit endorsement of sexual activity outside the bounds of Catholic doctrine. It states that: “Sexuality is not only between man and woman. But also between woman and woman. Or between man and man. Or between people who feel neither like a woman nor like a man.” Indeed, the text calls for liturgical blessings of same-sex couples, despite an explicit Vatican prohibition on that practice last year: “Church workers rejoice when couples have this wish: To get the blessing in the service for their partnership. The Diocese of Limburg would like to fulfill this wish for all couples.” At The Pillar, we took a look at the way the text reconciles with recent Vatican documents on sexuality. As you can imagine, it does not reconcile well. Despite claims that the document is in the spirit of Pope Francis, it is not — the pope’s curia has issued several documents which contravene a relativistic or situationist approach to human sexuality. Now, that doesn’t mean that the pope has a plan to address the Limburg situation explicitly, but it is clear that the text represents a deviation from Catholic doctrine on sexuality, and from the recent magisterial articulations of such. Take a look. Start your day with Starting Seven in your inbox. But before I move on from the topic, allow me to offer an assessment of where things stand regarding Catholic doctrine and teaching on sexuality. We have witnessed, in recent years, a profusion of policies or ideas like Limburg’s – although not always as explicit – which come from official Catholic sources, but don’t reflect actual Catholic teaching — offering instead a sexual ethic, and an anthropology, which seems to be a capitulation to the ethos of the sexual revolution and what’s followed it. We have also witnessed in the Church, from some corners, pushback on the sexual revolution, on relativism regarding sexuality, or on deviations from Catholic doctrine. There is, it seems, a battle often of competing visions, and one played out in competing policies or statements coming from bishops and other ecclesiastical officials. In the midst of that, here’s what the Church risks losing sight of: people. Catholic doctrine, the Church’s unpacking of God’s sacred revelation, is the plan of God for human flourishing, a plan which aligns with our human nature and our supernatural ends. Catholic doctrine is, to borrow a cliche, not mostly a set of prohibitive “NOs,” but a set of “YESes”, to a plan by which we can share the very love of the Trinity itself. It is the best plan for our lives. Period. But for it to be those things, the Christian life has to be taught, lived, modeled, and supported for all people. There remains in the Church a paucity of projects, witnesses, and evangelists who have engaged with people who identify as L,G,B, or T, and found meaningful and compelling ways to share, and live, the Christian life. What I’m talking about, friends, is accompaniment — and I’m not being glib. It is important to have clearly articulated policies, especially on issues in which the freedom of the Church to live her faith is threatened. But those policies, too, must support the living of the faith. If the Gospel is the best answer for every human person – and I believe that it is – we who proclaim it need to be sure that we’re excessive in sharing it meaningfully, and consistently — and most especially to people who believe that the Church has little to say to them. There are Catholics doing this with people who identify themselves as gay, or transgender, or similar. But very often, discussions about pastoral care, or evangelization, or accompaniment, get bogged down, quickly, into debates about doctrine, or about politics. So the challenge falls, I think, to the kind of Catholics who uphold the Church’s doctrine in its entirety – who believe it is true and live as if it is true. The challenge is to have real conversations about what more compelling, meaningful, and fruitful evangelization among people who identify as gay or transgender would look like — rather than see them left in a lurch between those would pander to them with cheap grace, and those who got sucked into the politics, without seeing the people. That’s happening bit by bit, but, as I say, it gets derailed quickly. Or, as in the case of both the USCCB and the Holy See, guidelines on evangelization, pastoral care, and accompaniment have been developed, and then stuck in drawers without publication. Remember that? Still, if the Church exists in order to evangelize, it seems to me to be among the most crucial challenges of our time. Leave a comment — In other news We reported last week on the death of Nigerian priest Fr. Isaac Achi, who was killed in his parish rectory last Sunday, before the building was burned to the ground, with his body inside. The story is important, but it might seem a bit far from home. It’s really not. Hundreds of Nigerian priests serve in dioceses in the United States, and most of them have a pretty close connection to the terror unfolding in their home nation. Fr. Ahmadu Michael Gadache is one such priest. He serves at a parish in Omaha, Nebraska. But before he came to the U.S., he served at Fr. Isaac Achi’s parish. And the two priests are kinsmen — in Nigerian culture, Achi is regarded as Fr. Ganache’s uncle. So we talked this week with the nephew of the slain priest, about what Nigerian violence has to do with Catholicism in the U.S., and about what forgiveness really means. Here’s an excerpt: Always, we need to forgive those who wrong us. Even now, it is my prayer that God will forgive these evil perpetrators and change their wicked hearts into hearts that love. … But it’s difficult to forget. It’s very difficult. It’s very tough. But that is our Christian calling, to forgive. It’s the same for all who believe in Jesus. We have to learn to forgive. We are believers in Jesus, and that is what Jesus went through in this life. He suffered, he was killed. And even at his dying moment, he cried out and forgave those who were killing him. So he calls on us to do the same. Guys, read this interview, from an Omaha priest whose uncle was killed by terrorists. — Bishop Kurt Burnette was appointed yesterday to be the apostolic administrator of two Ruthenian Catholic eparchies, or dioceses, in the U.S. As it happens, the bishop was already diocesan bishop of one Ruthenian eparchy, and apostolic administrator of another. The new appointments give him four — more than half the total number of eparchies in the entirety of the 400,000 member Ruthenian Catholic Church. That’s unusual. So what’s happening? Well, in part, it’s the difficulty of getting priests to become bishops, and in part it’s some … unsettledness in the Ruthenian Catholic Church. You can read about it here. — Finally, Cardinal Gerhard Müller suggested recently that the Vatican could appoint a layman or woman to serve as Secretary of State, in line with curial reforms issued by Pope Francis last year. The cardinal was likely sincere in his remarks, but among Vatican officials, the remark is also seen as a pretty cheeky comment — a poke at the perception that some Vatican officials are more inclined to talk about lay leadership than they are to give up their own leadership gigs. The remark points to an interesting reality — there are, indeed, lots of jobs that laity could do in the Roman Curia, which few would think require the sacrament of orders — and work in the diplomatic corps of the Holy See seems most obvious. But many of the calls for lay leadership have focused on other departments, the ones associated with the spiritual authority that has long been taught to flow theologically from the sacrament of Holy Orders. So is this a case of clericalism in all the wrong places, or an implicit desire to hold onto power, even while handing off authority? In an incisive analysis, Ed Condon took a good look at the question. You’ll want to read it. Every rose has its thorn Like a lot of readers, I encountered St. Francis de Sales as a young Catholic, by reading “Introduction to the Devout Life,” the saint’s master class on spiritual practices and the interior life. But as an adult, I’ve drawn a lot from “Roses among Thorns,” a guide for perduring in the spiritual life, through the times when it came seem like a slog or a challenge. It’s a book of encouragement in the practice of loving God. Here’s an excerpt that speaks to me: Why are we troubled to find that we have committed a sin or even an imperfection? Because we thought ourselves to be something good, firm, and solid. And therefore, when we have seen the proof to the contrary, and have fallen on our faces in the dirt, we are troubled, offended, and anxious. If we understood ourselves, we would be astonished that we are ever able to remain standing. This is the other source of our anxiety: we want only consolations, and we are surprised to encounter our own misery, nothingness, and folly. There are three things we must do to be at peace: – have a pure intention to desire the honor and glory of God in all things; – do the little that we can unto that end, following the advice of our spiritual father [director]; – and leave all the rest to God’s care. Why should we torment ourselves if God is our aim and we have done all that we can? Why be anxious? What is there to fear? God is not so terrible to those who love Him. He contents Himself with little, for He knows how little we have. Our Lord is called the Prince of Peace in the Scriptures, and because He is the abso­lute master, He holds all things in peace.…How happy you will be if while you are in the world you keep Jesus Christ in your heart! Remember the principal lesson he left to us, and in only a few short words, so that we would be able to remember it: “Learn of me, for I am meek, and humble of heart.” It is everything to have a heart that is meek toward our neighbor and humble toward God. The Prince of Peace holds all things in peace. May he hold us in the peace of his love. May we make our hearts meek, and humble. — And finally, if you enjoy The Pillar Post, or find value in the journalism we do, please become a paying subscriber. Paying subscribers let us do journalism focused on the life of the Church, without clickbait. We think that what we do matters, and we need your help to do it. So please subscribe or upgrade your subscription. Subscribe And if you think of it, forward this on to someone else who might benefit from it. Please be assured of our prayers, and please pray for us. We need it. In Christ,

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i case cak kako i zidovi kada su svadbe x tri

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3 danas

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volim pedagoga FRANCIS DE SALES every roze have it thorns

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istina je

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moras picks puno toranja dok dodes do te prave ruzice

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koje baca ISUS iz mamine garden vrta

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iskreno mislim

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i cuvarkucu volim imati da sam bila u irland jer oni imaju te mini shells

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skjul kostaju maks 20 000 EUROS

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nanovozidano iz drva koje meyers pravu u austriji to je obrtnik jeftinoga pravoga drva koji stärken

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ga limaju skupa da nemores ga knecks kako sv kneckbröd

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5 x puta to je tako jako da jako d leze tu jeftino nanovozidanje ali moras i kamena shiffers da ne dolazi voda nutra znas

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irland oni volu svoje barake i su jako ono kako novozeeland film the LORDS RING

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znas one sa cuvarkuca na krovima samo to je i drugoga matrijala

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Od čega vas sve čuva čuvarkuća? Admin 17:10:00 Ljekovitost čuvarkuće Čuvarkuća je mesnata, sočna biljka, debelih, ovalnih listova složenih u rozetu. U sredini biljke razvija se cvetna stabljika koja nosi skup, najčešće ružičastih, cvetova. Cvijetovi mogu da budu i crveni, bijeli i žuti. Čuvarkuća cvjeta od aprila do septembra, nakon čega rozeta umire. No, pre toga se na stabljici stvaraju nove, male rozete koje produžavaju život biljke. Čuvarkuća potiče iz Meksika, a na našim prostorima gaji se više od hiljadu godina. Raste po stijenama, krovovima, zidovima, a možete da je uzgajate i u saksijama. Ne traži mnogo truda, a najvažnije je da joj se obezbjedi dovoljno sunčeve svjetlosti. Veoma je otporna na sušu i visoke temperature. Ime je dobila, između ostalog, zbog vjerovanja da je treba uzgajati na krovovima kuća jer štiti od udara groma i vatre. LJEKOVIT SOK IZ LISTA Analizom je utvrđeno da je čuvarkuća bogata antibakterijskim materijama i polisaharidima koji blagotvorno djeluju na imunosistem. Čuvarkuća sadrži jabukovu i mravlju kiselinu i njihove soli. Njeno mesnato, sočno lišće bere se tokom ljeta, za vrijeme cvjetanja. Kao i kod aloje, za liječenje se koristi svježe cijeđen sok iz listova koji pomaže kod: • nervnog rastrojstva • padavice • nemirnih snova i dečjih strahova. Svježe zdrobljeni listovi ili svježe iscjeđen sok blagotvorno djeluju na bradavice, čireve, rane i opekotine, kurje oči, sunčeve pege, te na bolna mjesta nastala usljed gihta. Oblog od svježe cjeđenog soka listova čuvarkuće pomaže u ublažavanju bolova i smanjuje otok od uboda insekta, bilo da je riječ o pčeli, osi ili komarcu. RASTVARA CERUMEN U UHU Ipak, svjež sok čuvarkuće od pamtiveka se koristi kao terapija za upalu uha i nagluvost, naročito ako je posljedica nakupljanja cerumena, čvrstog, žutog sekreta. Sok čuvarkuće ga rastvara, što automatski dovodi do popuštanja pritiska u ušima. Ako vas muče bolovi u ušima, uzmite nekoliko listova čuvarkuće, prepolovite ih i iscedite u uho nekoliko kapi soka. On u ušnoj šupljini treba da stoji veoma kratko, ali to će biti dovoljno da bol popusti, a zatim potpuno prestane. Kad je reč o liječenju opekotina, potrebno je nešto više listića čuvarkuće iz kojih ćete sok istisnuti direktno na bolno mesto, dok se za liječenje rana od udaraca, nagnječenja i otoka koristi mast od ove dragocjene biljke. MAST ZA OPEKOTINE I RANE U dublju posudu stavite šaku smrvljenih listića čuvarkuće, devet kašika vode i 200 grama sitno isjeckanog svinjskog sala, pa kuhajte na tihoj vatri dok ne počne da se odvaja mast. Kad se smjesa ujednači, procjedite je kroz sito i sipajte u porcelanske posude. Sačekajte da se mast ohladi i stegne, pa posude stavite u frižider ili na neko drugo hladno i mračno mesto. Ova mast se koristi za liječenje rana, a dobra je i za ublažavanje pjega od sunčanja. ČAJ ZA ČIR NA ŽELUCU Ukoliko imate čir na želucu ili obilne menstruacije, probajte čaj od čuvarkuće. Jednostavno se priprema i veoma je ljekovit. U četvrt litra vode stavite 12 grama osušenih ili 10 grama svježih listova čuvarkuće i kuhvajte 15 minuta, a zatim procjedite i ostavite da se prohladi. Ujutro popijte šolju čaja na prazan želudac, a kasnije na svakih sat vremena po jednu supenu kašiku, dok ne popijete pripremljenu količinu. Ovaj čaj je dobar i za ispiranje usta ako imate afte ili ranice, te za ispiranje grla zahvaćenog gnojnom anginom.

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Kortpredikan 24 januari 2023, S. Frans av Sales, biskop, kyrkolärare Kortpredikan 24 januari 2023, S. Frans av Sales, biskop, kyrkolärare Profile picture for user Ingmar Svanteson 2 timmar ago By Ingmar Svanteson 2023-01-24 Heb 10: 1-10; Ps 40: 2, 4ab, 7-8a, 10, 11; Mark 3: 31-35 ”En skugga av det goda som skall komma.” Hebreerbrevet jämför det första förbundets många offer med det nya förbundets enda och fullkomliga offer. Olikheten blir tydlig, näs­­tan en kontrast. Ändå fanns det nya redan i det gamla, om än bara som en skug­ga. ”Det nya är fördolt i det gamla.” När Jesu anförvanter söker honom, låter han hälsa dem: ”Den som gör Guds vilja är min bror och syster och mor”. Hälsningen låter brysk, nästan avvisande. Det gamla får inte ”ta till­­ba­ka” det nya. Men det betyder inte att det gamla upphävs eller noncha­le­­ras. Det fullbordas. Annars blir radikaliteten i det nya omänsklig, och i grun­den okris­ten. Vi är kallade till fullkomlighet, inte till fana­tism. Frans av Sales (d. 1622) mötte i det reformerta Genève en from­het som verkade konsekvent och radikal, men som ofta blev oför­nuftig och omänsk­lig. Frans visste att nåden inte förstör utan fullkomnar natu­ren. Nå­den gör oss inte mindre mänskliga, utan mera. Nåden förstör inte den givna livs­uppgiften, utan förskönar den och gör den vackrare. Det är enligt honom falsk lära att försöka skilja det andliga livet från verkstäder, kontor, eller familjeliv. Hans själavård var både sträng och mild, full av humor och sunt förnuft. Förutom i klosterlivet finns det många andra ställningar i världen i vilka man kan uppnå fullkomligheten. Hans bok Filoteatrycktes på svenska 1888 och lästes också av många icke-katoliker. Redan Ireneus (d. ca 200) hade sagt: ”Guds ära är den levande männi­skan”. pater Ingmar Svanteson

Kim,Jong-ill

@great0727

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Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Corinthians 7:1 [KJV]

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Father, we “must partake of his holiness.” So holy, and perfect as the heavenly Father is perfect. We must keep on advancing in holiness. Although we cannot live a sinless life as long as we live in this world, we must move on. This must be done “in the fear of God.” Awe is

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Kim,Jong-ill

@great0727

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the root and principle of all faith. Without this, there is no godliness. Notice the following. Faith and hope in God’s promises do not destroy our reverence. “God is pleased with those who fear him and hope for his mercy.”

tis 230124

Mejla

Fanny Jönsson

Hej då fast telefoni – hallå svensk idioti

Sverige fortsätter att diskriminera de äldre

PUBLICERAD: 20 JANUARI

UPPDATERAD: 20 JANUARI

Aftonbladets ledarsida är oberoende socialdemokratisk.helskärm

Men vem kan höra en ensam pensionär skrika om man kapat telefonkabeln?
Men vem kan höra en ensam pensionär skrika om man kapat telefonkabeln?Foto: Bertil Ericson / TT

LEDARE

I dag är 2,6 miljoner av svenskarna över 60 år. Nästan 35 procent – 900 000 – av den här målgruppen bor ensamma. Även om många pensionärer i dag lever ett aktivt liv finns det många som har begränsad möjlighet att lämna hemmet.

Därtill finns det många pensionärer som inte har möjlighet att anpassa sig till det svenska samhällets digitalisering. I dag använder exempelvis bara åtta av tio pensionärer internet. Bland de som är 76 år och äldre är det bara 70 procent.

För de äldre som är ensamma och har svårt att lämna hemmet, är telefonen den enda kontakten till omvärlden.

Och nu kapas den. För gott.

Kapad kopparkabel

Sedan några år tillbaka håller det fasta telefonnätet, det så kallade kopparnätet, på att avvecklas. Istället ska man ersätta telefonen med mobil telefoni och uppkoppling via bredband. Trots att många svenskar varken har en mobil eller internet.

Givetvis ska ett samhälle kunna ställas om när världen utvecklas, men Sveriges besatthet att, likt en blodtörstig varg, jaga varje digitalisering lämnar mycket att önska. Särskilt eftersom denna snabba jakt och takt sällan ger tid till eftertanke – det inte är lika enkelt för alla svenskar att ställa om.

Men vem kan höra en ensam pensionär skrika om man kapat telefonkabeln?
Nej, precis.

Dessutom blir situationen extra prekär när man hör politikers eviga tjat om höjd beredskap och civilt försvar.

Sårbart och dumt

Vi som medborgare förväntas bunkra upp med konserver, kontanter och vevradio hemma för ett eventuellt angrepp. Men staten tycker att vi ska förlita oss på mobiltelefoner vars täckning försvinner bara du viskar ordet “Norrlands inland”? Eller en främmande makt slår ut en satellit.

Kanske är det dags för en vevtelefon?

Här på ledarsidan har vi tidigare betonat hur sårbart Sverige blir när vi förlitar oss på att allt – välfärd till infrastruktur – ska skötas genom BankID och internet. Att det fasta telefonnätet nu försvinner är en del av samma trend.

Dessutom ignorerar den här omställningen styrkan i att ha flera kommunikationsvägar tillgängliga, vilket även är något myndigheten för samhällsskydd och beredskap (MSB) lyft är viktigt.

Utöver det är denna stressade omställning något som faktiskt diskriminerar den delen av en befolkning som varken kan – eller vill – hantera en smartphone.

Av: 

Fanny Jönsson lier frimurare lady freemansoneeryliers

Kim,Jong-ill

@great0727

·

𝐀𝐧𝐝 𝐉𝐮𝐝𝐚𝐬 𝐈𝐬𝐜𝐚𝐫𝐢𝐨𝐭, 𝐰𝐡𝐢𝐜𝐡 𝐚𝐥𝐬𝐨 𝐛𝐞𝐭𝐫𝐚𝐲𝐞𝐝 𝐡𝐢𝐦: 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐰𝐞𝐧𝐭 𝐢𝐧𝐭𝐨 𝐚𝐧 𝐡𝐨𝐮𝐬𝐞. 𝐌𝐚𝐫𝐤 𝟑:𝟏𝟗 [𝐊𝐉𝐕]

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The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. Psalms 18:2 [KJV]

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(Proverbs 2:7; 30:5). do. “the horn of my salvation,”;- the horn is a symbol of victory and power. David was able to confess to God as a ‘horn’ because he was victorious in all battles and was saved amid tribulation. “My high tower.” ; Up to this point, David has allegorically

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@great0727

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described God seven times. This may be to describe the perfection of God. Here, the mountain fortress, the last metaphor for God, means a safe refuge made up of high and rugged rocks (9:9}. And this place is also the last line of defense in case of enemy invasion. Likewise,

SV ANTUNE /SV MARTHA srida 230124

The first of the so-called ‘I am Statements’ by Jesus appears in John 6:35 and again in Verse 48. Complete the missing word from the quote as it appears in the NKJV: “I am the ______ of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.” | Bible Trivia #128
The missing word is ‘bread’. Jesus made the statement “I am the bread of life” shortly after he fed a multitude of people with five barley loaves and two small fish, as per John 6:1-14.
According to Verse 10, about five thousand men were fed with the pittance of food. Because the figure does not include women and children many scholars believe Jesus fed as many as fifteen thousand people.
Even though Jesus used only five loaves to feed the people, Verse 13 states there was so much food left over, the Twelve Disciples were able to fill twelve baskets “with fragments of five barley loaves”. In other words, each disciple was able to fill a basket with left overs.
After the miraculous feeding, Scripture states Jesus walked on water and calmed a raging storm on the Sea of Galilee. While talking to people on the other shore of the Sea of Galilee, Jesus made His famous statement He was the “bread of life”.
For details, see John 6:1-40.
#CTTOVideo
3:09 / 7:04

https://fb.watch/ifM7NdWhf_/


AMEN 24 januari 2023 – Salige Franciskus, biskop och kyrkans doktor 🌿 Dagens evangelium och kommentar av Don Marco LupoUr Markusevangeliet 3:31-35På den tiden samlade de Jesus mor och hans bröder, och när de stod utanför skickade de för att kalla honom.En folkmassa satt runt honom, och de sade till honom: “Se, din mor och dina bröder och systrar står utanför och söker dig. ”Men han sade till dem: “Vem är min mor, och vilka är mina bröder? ” ”. Vänder blicken mot dem som satt omkring honom, sa han: “Här är min mor och mina bröder! ” För den som gör Guds vilja är min bror och syster och mor. ”Herrens ord.De krig och splittringar som samhället upplever härstammar alltid från division och inre krig i människans hjärta, mot Gud och samvete. När människan gör uppror mot Guds kärlek och hans vilja skadar han sig själv, andra och den värld han lever i.I dagens evangelium kallades Jesus medan han talade till folkmassan av sin familj, men Jesus svarade: “Vem är min mor och vilka är mina bröder? “. Vänder blicken mot dem som satt omkring honom, sa han: “Här är min mor och mina bröder! ” För den som gör Guds vilja är min bror och syster och mor. ” Jesus älskade sin familj som han tillhörde och i 30 år bodde han med Maria och Josef och deras släktingar, levde ett vanligt liv i full nattvard med Gud och hans vilja. Men tiden var kommen då Jesus var tvungen att tillkännage Guds rike, evangeliets goda nyheter, med sina ord och verk.Han kommer att skapa en familj där Gud är centrum och alla, de som kommer att vara en del av den är de som kommer att tro på honom och göra Guds vilja. Allt som skapats är i harmoni eftersom det uppfyller Skaparens vilja som lyder lagarna universum som Gud satte i detta. Människan skapad till Guds avbild och likhet är fri att göra Guds vilja i sitt liv eller vägra det. Att lyssna och leva detta kommer att leda till fullhet av liv, lycka, glädje… Att inte göra Guds vilja leder honom till förstörelsen av sig själv, andra och den planet han bor på.. I Guds vilja är vår frid.Gud välsigne dig för förbönen av St. Francis av Sales.Ha en trevlig promenad tillsammans 🙏❤️🌹·Dölj översättning·Betygsätt den här översättningen
Kan vara en bild av 1 person och text där det står ”Oggi 24 Gennaio si Festeggia San Francesco di Sales Tanti Auguri di Buon Onomastico Fiancesco Fiancesca Buongiorno”
WHY I LOVE BEING CATHOLIC
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🕇WHY PRAY? WHY MARY? WHY THE ROSARY?
What Saints and Popes have said about the Rosary:
“If I had an army to say the Rosary, I could conquer the world.” —Blessed Pope Pius IX
“The Rosary is the weapon.” —St. Padre Pio
“The Rosary is my favorite prayer.” —Pope St. John Paul II
“The greatest method of praying is to pray the Rosary.” —St. Francis de Sales
“When the Holy Rosary is said well, it gives Jesus and Mary more glory and is more meritorious than any other prayer.” —St. Louis de Montfort
“The Rosary is the most excellent form of prayer and the most efficacious means of attaining eternal life. It is the remedy for all our evils, the root of all our blessings. There is no more excellent way of praying.” —Pope Leo XIII
“Pray very much the prayers of the Rosary. I alone am able to save you from the calamities.” —Virgin Mary in Akita, Japan
“If you want to reach these hardened souls and win them over to God, preach my Rosary.” —Our Lady to St. Dominic
“It was not courage, not arms, not leaders, but Mary of the Rosary that made us victors.” —Venetian Senators after Battle of Lepanto
“The Rosary is a prayer both so humble and simple and is theologically rich in Biblical content. I beg you to pray it.”
—Pope St. John Paul II
THE CATHOLIC BIBLE PAGE
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01-24-2023
Tuesday
Memorial of Saint Francis de Sales, bishop and doctor of the Church
HEB 10:1-10
Brothers and sisters:
Since the law has only a shadow of the good things to come, and not the very image of them, it can never make perfect those who come to worship by the same sacrifices that they offer continually each year. Otherwise, would not the sacrifices have ceased to be offered, since the worshipers, once cleansed, would no longer have had any consciousness of sins? But in those sacrifices there is only a yearly remembrance of sins, for it is impossible that the blood of bulls and goats take away sins. For this reason, when he came into the world, he said:
Sacrifice and offering you did not desire, but a body you prepared for me; in burnt offerings and sin offerings you took no delight. Then I said, As is written of me in the scroll, Behold, I come to do your will, O God.
First he says, Sacrifices and offerings, burnt offerings and sin offerings, you neither desired nor delighted in. These are offered according to the law. Then he says, Behold, I come to do your will. He takes away the first to establish the second. By this “will,” we have been consecrated through the offering of the Body of Jesus Christ once for all.
Responsorial Psalm: PS 40:2 & 4AB, 7-8A, 10, 11
R. Here am I Lord; I come to do your will.
I have waited, waited for the LORD, and he stooped toward me. And he put a new song into my mouth, a hymn to our God. R. Here am I Lord; I come to do your will.
Sacrifice or oblation you wished not, but ears open to obedience you gave me. Burnt offerings or sin-offerings you sought not; then said I, “Behold I come.” R. Here am I Lord; I come to do your will.
I announced your justice in the vast assembly; I did not restrain my lips, as you, O LORD, know. R. Here am I Lord; I come to do your will.
Your justice I kept not hid within my heart; your faithfulness and your salvation I have spoken of; I have made no secret of your kindness and your truth in the vast assembly. R. Here am I Lord; I come to do your will.
Alleluia MT 11:25
R. Alleluia, alleluia.
Blessed are you, Father, Lord of heaven and earth; you have revealed to little ones the mysteries of the Kingdom.
R. Alleluia, alleluia.
Gospel: MK 3:31-35
The mother of Jesus and his brothers arrived at the house. Standing outside, they sent word to Jesus and called him. A crowd seated around him told him, “Your mother and your brothers and your sisters are outside asking for you.” But he said to them in reply, “Who are my mother and my brothers?” And looking around at those seated in the circle he said, “Here are my mother and my brothers. For whoever does the will of God is my brother and sister and mother.”

Alleluia To the Lord Our God !! We All Trust In Him ! Repent All Your Sins And Pray Everyday

“In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire.” – I Timothy ii. 9.

Bishop Fulton Sheen

There are not one hundred people in the United States who hate The Catholic Church, but there are millions who hate what they wrongly perceive the Catholic Church to be.

Pope Benedict XVI

What did Jesus actually bring, if not world peace, universal prosperity and a better world? What has he brought? The answer is very simple: God. He has brought God. — Benedict XVI

LUKE THE PHYSIAN

What do we know about who wrote the New Testament Gospels? (1)

We don’t have “signed autograph copies” of any book in the NT. So what we say about authorship needs to be deduced, from what is in each book, and what is said about the books in the earliest literature.

The indications about authorship from within each book need to be seen as most important. The claims made about authorship in the later traditions have a secondary significance.

Tradition has it that the authors of the four Gospels were men. This depiction, like so many others, portrays them as mature aged and bearded—but the Gospels were most likely first written on papyri scrolls, rather than bound codices (which are like a modern book).

None of the Gospels identify a specific, named individual as their author. The closest we come is in the two Gospels usually considered to be the later works written: Luke, and John. But first, let’s consider the earlier works: Mark, and Matthew. There are some deductions that have been made from within these two Gospels about who wrote them.

The author of Matthew’s Gospel is often assumed to be “a man called Matthew sitting at the tax booth” (Matt 9:9) whom Jesus called to follow him. In Mark and Luke, this person is named Levi; some interpreters consider that the fact that he is named Matthew in the first Gospel is a pointer to the author. But the text itself does not make this explicit claim anywhere.

The Gospel begins with what looks like a title: a book of origins of Jesus, chosen one, son of a David, son of Abraham (my translation of Matt 1:1), but gives no indication at any point as to who has compiled this book of origins.

Calling the author “Matthew” is thus a convention from later tradition.

The author of Mark’s Gospel is sometimes claimed to be “a certain young man … wearing nothing but a linen cloth” (Mark 14:51), as this is the only Gospel that refers to this person; but yet again, there is no explicit claim anywhere in the text that this is the man who wrote the Gospel.

Nor is there any warrant for connecting the author of this Gospel with John Mark, the companion of Paul and Barnabas (Acts 12:25, 13:5, 13, 15:37) and son of the Mary who lived in Jerusalem (Acts 12:12). There is nothing in the text of the earliest Gospel that points to this identification.

This Gospel also begins with what looks like a title: the beginning of the good news of Jesus, chosen one, son of God (my translation of Mark 1:1), but, like Matthew, there is no indication at any place in the text as to who has compiled this narrative.

Calling the author “Mark” is also a convention from later tradition.

The Gospel of John concludes with the claim, “this is the disciple who is testifying to these things and has written them” (John 21:24). This comes immediately after an account of an interaction between Peter and “the disciple whom Jesus loved” (John 21:20-23).

The figure of the beloved disciple appears in the Gospel four times: at the last supper (13:23), at the foot of the cross as Jesus is crucified (19:26), at the beginning of the empty tomb scene (20:2), and beside the Sea of Tiberias, after the resurrection of Jesus, along with other disciples (21:7).

A classic medieval depiction of “the disciple whom Jesus loved”, resting on his chest in a pose of intimacy (as per John 13:23 and 21:20). Of course, an authentic depiction would have shown the group reclining right around a low table, not sitting on one side of a raised table.

Yet “the disciple whom Jesus loved” is never identified by any personal name. Indeed, there is never an explicit claim that is made anywhere in the text that “the disciple whom Jesus loved” was, in fact, the apostle John. The Gospel may infer this, but it never states it.

Alongside that, there is the curious fact that whenever the name John appears in this Gospel, it never refers to John the apostle. (The named apostles in this Gospel have some overlap with the names of the Twelve in the Synoptic Gospels, but John is not named amongst those men in this Gospel.) Indeed the name John in the fourth Gospel refers either to John the baptiser (1:6, 15, 19-40; 3:22-30; 4:1; 5:33; 10:40-41) or to the father of Simon Peter (1:42; 21:15-17).

And there are many scholars who believe that John 21 was a much later addition to the original version of John’s Gospel (John 1—20). So it is most likely that this authorial claim was not actually written by the person who wrote the vast majority of the Gospel!

A chapter before this addition, at John 20:30-31, there is an explanation as to the purpose of this work: “Jesus did many other signs … but these (signs) were written in order that you may believe …”. From this, I deduce that this work intended to present itself as a book shaped around a number of signs: the book of signs, I call it.

Calling the author “John” is thus a convention from later tradition, made on the basis of the observations and deductions noted above.

The Gospel of Luke begins with a personal statement by the anonymous author: “I decided … to write an orderly account for you, most excellent Theophilus” (Luke 1:3). No indication is given by the author as to his (or her) identity. The only name here—ironically—is of the recipient of the work, “most excellent Theophilus”.

We don’t know anything about who Theophilus was, as an historical person, let alone who the “I” actually was. All we have is that this work is presented as an orderly account of the things fulfilled amongst us (1:3).

The same occurs in the opening verse of the Acts of the Apostles, which reads, “In the first book, Theophilus, I wrote about all that Jesus did and taught …” (Acts 1:1). Once again, the author remains unidentified.

The traditional title of Acts (in Greek praxis, from the verb prasso, to do or to act) may perhaps have derived from the use of this verb in relation to Paul, in the concluding comments of Agrippa, Berenice and Festus, about “what this man is doing”, or, “the acts of this man” (Ac 26:31). But it provides no pointer to the identity of the author.

But in the traditions that developed in the early church, there are two things that are regularly claimed about the person who wrote both Luke’s Gospel, and the Acts of the Apostles. These claims rely on piecing together elements in the text of Luke or Acts, and figures referred to in other places in the NT.

First, the author of these two linked works is often designated as a companion of Paul. A person named Luke is identified at Col 4.14; it appears that he is with Paul when this letter was written. In Phlm 24, Paul refers to Luke as one of his “fellow workers”; there is another reference to him at 2 Tim 4.11.

But there is no specific indication in the Gospel that this companion of Paul was the author of this Gospel, nor of Acts.

The closest we come is in the references to the travels of Paul in which the author appears to be present (from Troas to Philippi, Acts 16:10-17; from Troas to Miletus, 20:5-15; from Miletus to Jerusalem, 21:1-18). But it is entirely possible that these “we” references (“we set sail … we were going … we joined them … when we had parted from them, we set sail … we arrived … we started to go up … we arrived in Jerusalem”) are literary devices designed to bring the narrative to life in a vivid way.

And besides this, there are questions as to whether Paul actually wrote the letter to the Colossians and the letters to Timothy–the very places where we find this description of Luke as a companion to Paul.

Col 4:12-17 (NRSV)

A second claim about the author of Luke and Acts is that it was Luke, the beloved physician. This phrase also appears in Col 4:14 (which, as we have noted, may—or may not—have been written by Paul). The claim that “Luke was a doctor” is often supported by reference to the various medical terms which, it is noted, appear throughout the Gospel of Luke.

However, the mere use of medical terminology does not guarantee that the person using those terms practised as a medical doctor! Many patients in today’s world acquire an ease of using technical medical terminology which relates to their own conditions, or the medical condition of a family member or friend.

Furthermore, scholars have compared the technical medical language found in Luke’s writings, with similar technical medical language in other works of the time, written by historians and philosophers, as well as ancient medical practitioners such as Galen. This comparison shows that educated writers were quite well aware of technical medical terms, and used them, even though they did not practise medicine.

The claim that the author of Luke’s Gospel used medical terminology, and thus must have been a medical practitioner, is based on texts such as these. The flimsy nature of this claim can be seen in this collation of texts.

At the very least, what we can say about the author of the Gospel of Luke and the Acts of the Apostles was an educated person of the hellenistic world. The works contain a relatively high literary style of Greek and a knowledge of Roman chronology; they present Jesus at table in the manner of a teacher at a symposium (or drinking party), and make a number of allusions to classical Greek sayings and proverbs.

Indeed, the fact that the author also appears to be most knowledgeable about Judaism and familiar with the Hebrew Scriptures indicates that he may have been a Gentile Godfearer, or, even more likely, an educated, hellenised Jew.

Calling the author “Luke” is thus a convention from later tradition, made on the basis of the inferences and deductions noted above.

We do know that each of these deductions about who wrote the four canonical Gospels was accepted at a relatively early date. We know this from the fact that “headings” for each of these works start to appear on manuscripts from the early 3rd century.

A portion of p75 (Papyrus 75), containing Luke and John, written around 200 CE. This picture shows the place where Luke ends and John begins. The scribe has added: EUAGGELION KATA LOUKAN . . . EUAGGELION KATA IOANEN (Gospel according to Luke . . . Gospel according to John).

We find “the Gospel according to …” and then the relevant name at the head or the end of various Gospel manuscripts. But there is nothing within the actual text of each Gospel which provides a clear and unambiguous identification of the specific identity of the author.

What transpires in the evolving traditions found in the writings of the church fathers of the second to fifth centuries, however, reveals much more “information” about the authors of the four Gospels. See https://johntsquires.com/2020/10/15/what-do-we-know-about-who-wrote-the-new-testament-gospels-2/

What do we know about who wrote the New Testament Gospels? (1)

“When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him; then he began to speak, and taught them” (Matt 5:1). These verses introduce the famous “Sermon on the Mount” in Matthew’s book of origins, and lead immediately into the Beatitudes, a series of blessings in which Jesus explains what is involved in “the kingdom of heaven”, which is the centre of his message (4:17, 23; 5:3, 10, 19–20).

On those Beatitudes, see

The author of this narrative knows very well the traditional rabbinic methods of teaching which were consistently employed by Jesus—he collects parables and pithy sayings, reports his dialogical debates and midrashic expositions, and shapes the whole “book of origins” so that, through its five collated teaching blocks, it evokes the five books of the Law of Moses—the “books of origins” of the people Israel. Jesus is presented as the Rabbi (Teacher) par excellence, the new Moses for the people of his time.

These five blocks of teaching provide an extensive catechisms for the disciples who travelled with Jesus throughout Galilee. We should remember that these disciples included more than “the twelve apostles” of later Christian tradition—Matthew himself notes that “many women … had followed Jesus from Galilee and had provided for him”, and identifies “Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee” amongst them (Matt 27:55–56).

However, this group of followers is representative for the larger group of people who had begun to follow Jesus in the years since the events reported in the Gospel. The work was compiled in order to provide a catechetical foundation for those later followers—through even to our own times, many centuries later.

These five teaching blocks canvass ethical imperatives (5:1–7:29), missional guidelines (10:5–11:1), parables of the kingdom (13:1–53), relationships within the community of faith (18:1–19:1), and apocalyptic predictions about the coming kingdom along with strengthened indications of what righteousness is required in that kingdom (23:1–26:2). These teachings are demanding and comprehensive.

Who compiled this teaching Gospel? Within ecclesial tradition, the author is identified as Matthew, the tax collector who became a disciple of Jesus. There is absolutely no hint that he was schooled in the intricacies of Torah interpretation. In that tradition, Matthew was appointed as an apostle, and later wrote an eye-witness account of the time he spent with Jesus. It’s a point of view that I don’t personally adhere to.

Within biblical scholarship, Matthew is recognised simply as a character who appears briefly in the story told by the first Gospel in the New Testament. He is identified in one short verse narrating his call by Jesus (Matt 9:9). He is also included in the list of twelve who were called to be apostles, with the added descriptor, “the tax collector” (Matt 10:3). He is also named in three other books, with nothing further said about him (Mark 3:18; Luke 6:15; and Acts 1:13). But little else about him is conveyed in the four books that name him.

On the authorship of the Gospels, see

Those five fleeting references are the only times we see directly this person in the biblical narratives. He is surely there in other scenes, but he simply blends into the collection of “the disciples” (Mark 2:23; 3:7; 5:31: 6:1, 35, 41, 45; 7:17; 8:1–10, 14, 27, 34: 9:14, 28, 31; 10:10, 13, 23–24; 11:19; 12:43; 13:1; 14:12–16; and Synoptic parallels), “the twelve” (Mark 4:10; 6:7; 9:35; 14:20; and Synoptic parallels; and John 6:66–71; 20:24), or, even more anonymously, into “the crowd” (Mark 2:4, 13; 4:1; Matt 7:28; 13:2; Luke 5:1; 6:17; 7:11–12; 8:4; John 6:2; 12:9, 12; Acts 1:15; 2:6; etc.).

And yet, in the evolving church traditions, Matthew emerges from the shadows to take centre stage as disciple, apostle, saint, and author of the Gospel which is placed first in the New Testament. Some churches even maintain the patristic claim that Matthew wrote in Aramaic, and was later translated into the Greek version that forms the basis of the New Testament text.

The claim about Aramaic comes from a fourth century report by Eusebius of Caesarea that a second century bishop, Papias of Heirapolis, claimed that Matthew “put the logia in an ordered arrangement in the Hebrew language (Ἑβραΐδι διαλέκτῳ), but each person interpreted them as best he could” (Eusebius, Ecclesiastical History 3.39.16). We should note that this is a somewhat indirect witness at quite some remove, and also that the Greek word Ἑβραΐδι can be translated either as Hebrew or as Aramaic.

But this claim falls down from the clear evidence of the Greek text of Matthew’s Gospel, which mirrors very closely both the Gospel of Mark, at many points, and the Gospel of Luke, at other points, in passages found only in Matthew and Luke. The two key conclusions drawn by many scholars are twofold: first, that Matthew (like Luke) used the Gospel of Mark as a basis for writing a narrative about Jesus—but modified and adapted both the order and wording of passages; and second, that Luke and Matthew had access to another source (whether oral or written) for many of the sayings of Jesus (the source is known as Q). This makes it completely unlikely that Matthew wrote, in Aramaic, or in Hebrew, the earliest account of Jesus.

And ascribing the authorship of this Gospel to the tax collector identified at Matt 9:9 is also a patristic move. The title of this (and the other) Gospels, identifying the alleged author, is found only in later manuscripts and patristic writings; the narrative itself fails to identify anyone as the author, let alone the tax collector named Matthew. This claim is a later apologetic move, most likely made to provide an “apostolic authorisation” to the Gospel.

See

So what do we say, then, of “Matthew”, the purported author of this Gospel, a work which the author declares at the start to be “the book of origins of Jesus, Messiah” (Matt 1:1)? For me, a key to the way that the author of this “book of origins” operated is provided at Matt 13:52, where Jesus concludes a sequence of parables with the statement that “every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old”.

That description encapsulates very clearly, for me, who the author of this Gospel was—a scribe, “trained for the kingdom”, drawing on old resources, but reshaping them so that they are seen to be new. We can see this in many ways in the narrative that he constructs. We can especially see this in the way he presents Jesus as an authoritative teacher of Torah—the one whose words are to be heard, remembered, studied, and passed on. (Thus, the reason for his writing of this Gospel.) It’s a point of view that undergirds the way that I interpret the various Gospel selections that the lectionary offers in this coming year, in which Jesus gathers his disciples, speaks to them, and teaches them.

Kim,Jong-ill

@great0727

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𝐀𝐧𝐝 𝐉𝐚𝐦𝐞𝐬 𝐭𝐡𝐞 𝐬𝐨𝐧 𝐨𝐟 𝐙𝐞𝐛𝐞𝐝𝐞𝐞, 𝐚𝐧𝐝 𝐉𝐨𝐡𝐧 𝐭𝐡𝐞 𝐛𝐫𝐨𝐭𝐡𝐞𝐫 𝐨𝐟 𝐉𝐚𝐦𝐞𝐬; 𝐚𝐧𝐝 𝐡𝐞 𝐬𝐮𝐫𝐧𝐚𝐦𝐞𝐝 𝐭𝐡𝐞𝐦 𝐁𝐨𝐚𝐧𝐞𝐫𝐠𝐞𝐬, 𝐰𝐡𝐢𝐜𝐡 𝐢𝐬, 𝐓𝐡𝐞 𝐬𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐮𝐧𝐝𝐞𝐫: 𝐌𝐚𝐫𝐤 𝟑:𝟏𝟕 [𝐊𝐉𝐕]

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Kim,Jong-ill

@great0727

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Hebrew ‘bne regesh’ (‘sons who make a noise like thunder’). It is not clear where this name came from, but it probably came about because of their impatient and straightforward nature (9:38; 10:35-37; Luke 9:54). These brothers were given the name Boanerges (a nickname for

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Kim,Jong-ill

@great0727

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Peter), which means son of thunder. The Bible gives a glimpse of these people as being quick-tempered and judgmental. For example, they were the ones who wanted fire from heaven on the Samaritan villages that did not welcome them (Luke 9:52-56).

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On Today’s Gospel

Catholicjules.net

Who’s Kingdom are we building?

Our own?

Is there unity in our ministry, community, parish and family?

Let us not forget that if we truly believe that we are One Body in Christ through Holy Communion then we must always strive for Oneness in Him. For Jesus reminds us in today’s Gospel that if a kingdom is divided against itself, that kingdom cannot last. And if a household is divided against itself, that household can never stand.

Your Kingdom come Lord, Your will be done. Amen

________

First reading

Hebrews 9:15,24-28 ·

Christ offers himself only once to take on the faults of many

Christ brings a new covenant, as the mediator, only so that the people who were called to an eternal inheritance may actually receive what was promised: his death took place to cancel the sins that infringed the earlier covenant. It is not as though Christ had entered a man-made sanctuary which was only modelled on the real one; but it was heaven itself, so that he could appear in the actual presence of God on our behalf. And he does not have to offer himself again and again, like the high priest going into the sanctuary year after year with the blood that is not his own, or else he would have had to suffer over and over again since the world began. Instead of that, he has made his appearance once and for all, now at the end of the last age, to do away with sin by sacrificing himself. Since men only die once, and after that comes judgement, so Christ, too, offers himself only once to take the faults of many on himself, and when he appears a second time, it will not be to deal with sin but to reward with salvation those who are waiting for him.

________

Gospel

Mark 3:22-30

A kingdom divided against itself cannot stand

The scribes who had come down from Jerusalem were saying, ‘Beelzebul is in him’ and, ‘It is through the prince of devils that he casts devils out.’ So he called them to him and spoke to them in parables, ‘How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot last. And if a household is divided against itself, that household can never stand. Now if Satan has rebelled against himself and is divided, he cannot stand either – it is the end of him. But no one can make his way into a strong man’s house and burgle his property unless he has tied up the strong man first. Only then can he burgle his house.

    ‘I tell you solemnly, all men’s sins will be forgiven, and all their blasphemies; but let anyone blaspheme against the Holy Spirit and he will never have forgiveness: he is guilty of an eternal sin.’ This was because they were saying, ‘An unclean spirit is in him.’

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  1. suzanamonikaXi Jinping
    Xi Jinping
    Vladimir Putin
    Vladimir Putin
    Joko Widodo
    Joko WidodoDet är tolfte gången länderna i G20 möts. Första gången var november 2008 i Washington DC i USA. Senaste gången G20 träffades var 4-5 september 2016 i Hangzhou i Kina.
    20:26
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    Quelli Che Aprono Gli Occhi Sono Etichettati Complottisti
    Posted on January 23, 2023 by josephdwight
    Quelli Che Aprono Gli Occhi Sono Etichettati ComplottistiPochi giorni fa Cardinale Pell era di buon salute. Pochi giorni fa, appena prima della sua improvvisa morte, Cardinale Pell ha definito il Sinodo dei Vescovi iniziato da Francesco per approfondire il tema della “sinodalità” e ciò che la Chiesa del futuro deve essere, un “incubo tossico”. Nel “segreto” memo Vaticano, Cardinale Pell ha scritto: “I commentatori di tutte le scuole, se non per vari motivi … sono d’accordo che questo papato è un disastro in tanti o in molti rispetti; una catastrofe”.“Fermate quel Sinodo! L’ultimo grido del card. Pell” su YouTubeADESSO CARDINALE PELL È MORTO IMPROVVISAMENTE! Poco dopo la pubblicazione dei “Dubia” dai quattro cardinali contro Amoris Latitia, due di questi cardinali in buona salute sono morti! J. F. Kennedy ha parlato apertamente contro le società segreti e della dittatura che sta arrivando, and anche ha coniato i soldi dal governo invece dalla banca mass0nica, Federal Reserve, in Italia, la Zecca, e perciò anche Kennedy era eliminato come altri presidenti prima di lui, compreso Abraham Lincoln, che hanno coniato i soldi dal governo. Per motivi simili, in un modo nascosto, Aldo Moro, Presidente del Consiglio dei Ministri, è stato ammazzato in 1978; le Brigate Rosse erano soltanto una copertura per i veri assassini, la Mass0neria. Ormai, l’unica soluzione è Dio. Dio aiuta quelli che veramente vivono i Dieci Comandamenti con tanta preghiera!LA MASS0NERIA PROMUOVE FORTEMENTE DI ESSERE POLITICAMENTE CORRETTO, e perciò i complottisti sono visti come fuori della realtà e sono messo fortemente in ridicolo. Perciò pochissimi aprono gli occhi al fatto che per anni la Mass0neria, guidata dal Gran Maestro, che è guidato da Satana, stanno lavorando per portare il mondo alla dittatura peggio nella storia del mondo (Mt 24), il Grande Reset, che alla fine, con l’aiuto della Religione Unica Mondiale, guidato dal Profeta Falso, porteranno più persone possibile ad adorare l’Anticristo (Rev 13). Se qualcuno supera la pressione grande di essere politicamente corretto e il rispetto umano, presto si comincia a mettere insieme i pezzi del puzzle e di capire i motivi per ciò che sta succedendo e il plagiare dei mainstream media molto controllati.Ormai le forze del male hanno i media mainstream totalmente in mano. Il popolo non ha la forza di resistere perché pochissime persone pregano e vivono la loro preghiera: “Sia fatta la TUA volontà”, non “Sia fatta la MIA volontà”! Pochissime persone vivono i Dieci Comandamenti, e perciò non sono capaci di distinguere fra le belle bugie della TV e la Verità che ci fa liberi davvero (Gv 8,32)! Il loro vangelo è la TV!Forse l’arma più potente della N0M, diretto dai elite superbi del mondo, è i MAINSTREAM MEDIA, insieme con la tecnologia del computer moderno, che ha fatto sorprendentemente facile di rovesciare l’elezione presidenziale nell’USA più di un anno fa, e di plagiare le masse del popolo verso i loro scopi della dittatura peggio nella storia del mondo (Mt 24,21). “Programmer under oath admits computers rig elections (https://www.youtube.com/watch?v=1thcO_olHas).TUTTI VOGLIONO ACCUSARE GLI ALTRI, nel mondo civile e anche nella Chiesa Cattolica. Ma che cosa possono fare buoni papi, come Giovanni Paolo II e Benedetto XVI, se la grande maggioranza dei vescovi e preti e laici non obbediscono o sono almeno codardi di stare in piedi per la verità? C’è una grande tendenza di accusare quelli in alto, come i papi o il Concilio Vaticano Secondo, ma non di guardare nello specchio per scoprire la causa dell’attuale grande apostasia prima della manifestazione dell’Anticristo (2Tess 2,3). Ma la Nostra Signora di Fatima ci ha fatto ricordare che la guerra è causata dai nostri peccati personali e la nostra testardaggine di non fidarci e obbedire al nostro amorevole Padre celeste che ci ha dato i Dieci Comandamenti per il nostro vero bene, non per il nostro male!!!La grande maggioranza delle persone oggi sono rimasti marmocchi viziati e arroganti per tutta la loro vita. Non ci sono marmocchi viziati e arroganti in paradiso, perché in paradiso c’è posto soltanto per un Dio, non per due!!! TUTTI NELL’INFERNO CREDONO DI ESSERE DIO e perciò c’è la guerra fra questi numerosissimi falsi dèi, ribelli per tutta l’eternità! Nell’inferno, senza la grazia di Dio e il Vangelo dell’amore, c’è la legge del più forte! Ma chi è il più forte nell’inferno?!? Satana! Io preferisco stare sotto una “dittatura” benevola in paradiso che sotto una dittatura malevola nell’inferno, per tutta l’eternità! “La pena principale dell’inferno consiste nella separazione eterna da Dio” (CCC 1035).CIÒ CHE STA SUCCEDENDO È COLPA NOSTRA!Sarebbe di grande aiuto a risolvere questa situazione se almeno i cattolici FACESSERO CIÒ CHE HANNO IMPARATO NELLA LORO PRIMA COMUNIONE: la Messa domenicale, confessarsi regolarmente e pregare il Santo Rosario con tutto il cuore ogni giorno! LE FORZE DEL MALE HANNO LAVORATO PER ANNI PER DISTRUGGERE LA RELIGIONE E DIMINUIRE LA PREGHIERA, così adesso possono manipolarci come vogliono, guidate dal Gran Maestro della Mass0neria! Tante persone cominciano finalmente ad aprire gli occhi, e cercano di protestare, ma pochi sono disponibile a pregare e offrire sacrifici e fare penitenza come la nostra Mamma Celeste ci esorta da fare in tutte le sue apparizioni; questo è la soluzione vero e fondamentale! – Leggete gli articoli che si può trovare nel mio indice (https://josephdwight.wordpress.com/2015/09/21/giuseppe-dwight-indice/), che possono essere di aiuto in questo periodo di grande confusione e pieno delle trappole del nostro nemico mortale, molto astuto, Satana.SAN PADRE PIO ha detto: “Il mondo può più facilmente sopravvivere alla scomparsa della luce del sole, che alla scomparsa del SACRIFICIO della MESSA.” Questo Santo ha detto anche che “l’arma per questi tempi, è il ROSARIO”! Una buona CONFESSIONE (un Sacramento) è più potente che un esorcismo (un sacramentale)!. “Un giorno, attraverso il Rosario e lo SCAPOLARE (marrone), salverò il mondo” – La Madonna a San Domenico (1214).Pregate perché l’unica cosa importante è arrivare in paradiso per l’eternità, che i membri dell’élite non credono che esista! Dio non manda nessuno all’inferno, ma tanti non vogliono stare con Dio perché vogliono comandare loro nella loro vita, non Dio, e perciò, dopo la morte, si buttano volentieri nel posto dove non c’è Dio. Ma tutti quelli che vogliono fare guerra fra loro per tutta l’eternità, i membri dell’élite, avranno una grande sorpresa dopo la morte: L’INFERNO C’È! Saranno anche traditi qui sulla tera anche prima di morire perché “non c’è onore fra i ladri”! Dopo che non sono più utili ai loro superiori sopra di loro, saranno eliminati!Preferiscono di seguire Gesù con la mia croce ogni giorno qui sulla terra (Lc 9,23; Mt 16,24), e poi passare eternità con il Dio Che mi ama immensamente, che si essere ingannato nella gloria falsa davanti agli uomini durante questa vita corta e poi: “La pena principale dell’inferno consiste nella separazione eterna da Dio” (CCC 1035).The Group of Eight (G8) refers to the group of eight highly industrialized nations—France, Germany, Italy, the United Kingdom, Japan, the United States, Canada, and Russia—that hold an annual meeting to foster consensus on global issues like economic growth and crisis management, global security, energy, and terrorism.Svarasuzanamonika
    suzanamonika
    just nu
    Din kommentar inväntar granskning.»ODUZET ĆU SVAKU STVAR SA ZEMLJE«
    Predvigilija posljednjeg vremena
    29.X.1943.
    Govori Isus:
    »Kad sam učinio da Sefanija rekne: ‘Oduzet ću svaku stvar sa
    zemlje’ (Sef.I) … to sam učinio da navijestim ono što će se
    dogoditi u predvigiliji posljednjeg vremena, ono što sam potom,
    skrivajući pod tim opisom, nagovijestio, kad sam govorio o
    razorenju Hrama i Jeruzalema, o propasti svijeta, a što je,
    također, prorokovao i ‘Preljubljeni’ u svojoj Apokalipsi.
    Glasovi slijede jedan za drugim. Mogao bih to ovako reći:
    kako se u jednom svetom zdanju uzdignutom da svjedoči slavu
    Gospodnju … glasovi uzdižu od predvorja do predvorja, tako se
    i od proroka do proroka, koji prethode Krista, uzdižu do najvišeg
    vrhunca s kojeg govori Riječ za vrijeme svog zemaljskog života,
    a zatim, silaze kao od predvorja do predvorja, kroz vjekove,
    kroz usta proroka poslije Krista.
    To je poput koncerta koji pjeva hvale, volju, ‘slave Gospodnje’
    i trajat će sve do časa u koji će anđeoske trublje sabrati mrtve
    iz grobova i mrtve duhom, žive sa zemlje i žive s Neba, da se
    prostru pred vidljivom slavom Gospodnjom i da čuju riječ Riječi
    Božje, onu Riječ koju su bezbrojni odbacili ili zanemarili,
    nisu htjeli slušati, izrugali, prezreli, onu Riječ koja dolazi:
    ‘Svjetlost svijeta’, a koju svijet ne želi primiti, jer više voli tmine.
    ‘Ja’ sam vrhunac slave Božje. Riječi više i istinitije od moje
    ne može biti. Ali, moj Duh (Duh Sveti) je u ustima i drugih riječi,
    jer svatko koji govori o ‘onome’ što je od Boga, riječ postaje od
    Boga nadahnuta.
    Oskudica i smrtnost od epidemija bit će jedno od prethodnih
    znakova moga drugog dolaska. Kazne stvorene da vas kazne
    i da vas prizovu k Bogu … izvršit će, svojom bolnom moću,
    jednu od selekcija među sinovima Božjim i sotonskim.
    Glad prouzročena od pljački i prokletih ratova, vođenih od
    divljaštva moći i oholosti đavola u ljudskim spodobama i bez
    opravdanja zbog tobožnje nacionalne neovisnosti … a također
    i zbog ustavljanja i poremećaja, po volji Božjoj, kozmičkih
    zakona, po čemu će led biti oštar i dugotrajan, a žega paleća i
    ne ublaživana od kiša, po čemu će godišnja doba biti isprevrnuta
    te ćete imati sušu u razdoblju kiša i kiše u vrijeme dozrijevanja
    žetve, po čemu će biljke, zavarane od naglih toplina ili neobičnih
    zahlađenja, cvjetati izvan vremena i nakon što su već uzrodile,
    nanovo se prekrivati novim beskorisnim cvijećem, što će iscrpsti,
    bez ploda, stabljike – jer svaki je nered škodljiv i vodi u smrt,
    sjetite se toga, o ljudi – glad će okrutno mučiti ovu bezočnu rasu
    koja je neprijateljska Bogu.
    Životinje, bez sijena i trava, zrnja i sjemena, ugibat će od gladi
    i zbog gladi čovjekove, bit će uništavane, a da im se neće davati
    vremena da se množe. Ptice nebeske i ribe u vodama, stada i
    čopori, bit će napadani sa svih strana da vašim želucima dadnu
    hranu koju zemlja, tek vrlo škrto, za vas neće više proizvoditi.
    Smrtnost, koju će prouzročiti ratovi i kužne bolesti, potresi i
    prolomi oblaka, sručit će se sa svih strana i na dobre i na zle.
    Na dobre … za kaznu vama, jer kad ostanete bez dobrih kvarit
    ćete se sve više i više; na zle … zbog zaslužene kazne, da i prije
    predviđenoga časa, budu imali pakao za svoje boravište.
    Žrtva koju će pripraviti Gospodin da očisti oltar Zemlje oskvrnjen
    od grijeha idolopoklonstva, bludnosti, mržnje, oholosti … bit ćete
    vi, ljudi, koji ćete pogibati na tisuće i desetke tisuća pod oštrim
    srpom božanskih munja.
    Poput trave u travnju, pokošene na livadi, padat ćete jedni poviše
    drugih: sveto cvijeće zajedno s otrovnim, nježne stabljike s
    oštrom kupinom. Ruka mojih anđela odabirat će i dijeliti
    blagoslovljene od prokletih, noseći prve u nebo, a ostavljajući
    druge trozupcima đavola za pašu Pakla. Biti kralj ili prosjak,
    mudrac ili neznalica, mlad ili star, ratnik ili svećenik, neće to
    sačinjavati razliku, a ni obranu protiv smrti. Kazna će biti …
    i to strašna.
    ‘Oko Božje’ birat će ‘određene’ oduzimajući ih iz vaše sredine:
    određena ‘svjetla’, da više ne trpe od guste maglušine koju će
    stvoriti ljudi povezani sa Sotonom … ali, također, oduzima će i
    ‘tmine’ koje rađaju tmine, da bi ih zaposjeo otac tmina: Sotona.
    ‘Oko Božje’, koje prodire u palače, u crkve, u savjesti, te nema
    pregrade, ni licemjerstva, koja bi mu priječila da vidi: zavirit će
    u krilo Crkve: Jeruzalem – sadašnjeg časa, ponirat će u dubine
    duša i pisati pojedinačne odluke za lijenčine, nehajne, mlake,
    bundžije, izdajnike, ubojice duha, bogo-ubojice.
    Ne, nemojte misliti da vam Bog neće učiniti ni zlo, ni dobro,
    za vaša djela. ‘Ja’ vam se kunem, kunem se samim Sobom,
    kunem se svojom ‘Pravednošću’, kunem se trostru­kom zakletvom,
    ja ću vam uzvratiti dobrom za ‘dobro’ koje ćete činiti i zlom za ‘zlo’
    koje ćete izvršiti.
    Ako vam nečistoće tijela i vašeg životinjskog življenja ljuskom
    prekrivaju oči duše, te vas priječe da vidite Boga, Boga ništa ne
    priječi da vidi. Otežat će moja ruka nad onima koji se hvale što
    su u blatu i koji u blatu hoće ostati unatoč svih poziva i svih
    sredstava koje im dajem da bi iz njega izišli. Postati će blato u
    blatu, jer od blata grijeha prave omiljelu hranu za svoju nečistu
    glad.
    Dan se približava, sinci, koji ste se odrekli Oca. Vrijeme Zemlje
    je dugo, ali i u isto vrijeme kratko. Nije li to možda bilo jučer
    kad ste uživali pošteno blagostanje prouzročeno mirom i
    spokojnim djelima koji daju kruh i posao ? Nije li to možda bilo
    jučer, o vi koji živite u ovom strašnom času, da ste uživali radost
    okupljene i ne uništene obitelji, radost djece oko očinske trpeze,
    radost bračne ložnice: suprug uz svoju suprugu, otac nadvijen
    nad glavama djece kao učitelj i prijatelj ? A sada ? Gdje je sve to ?
    Brzo, poput ptice koja leti u daleka gnijezda, to je vrijeme prošlo.
    Bilo je jučer … a sada se okrećete i gledate kako vas stanoviti broj
    dana, koje užas množi s krvavim intenzitetom, od svega toga
    odvaja. Pribjegavate sjećanjima, ali hrpe ruševina i nizovi grobova
    uništavaju vam milinu uspomena sa stvarnošću sadašnjice.
    Oh ! Ljudi, ljudi, koji vrijeđate Boga ustima i srcem i vjerujete da
    vam je to dopušteno činiti, čujte, ljudi, glas Boga, razdirući glas i
    koji srce para, koji već grmi nad svijetom, jer mu ne koristi govoriti
    kroz usta njegovih slugu i prijatelja i koji vam naviješta svoju
    srdžbu i koji vas još zove, jer pati što vas mora kazniti.
    Prije nego li sljepoća vaših duhova bude potpuna, dođite k Liječniku
    i k Svjetlosti. Prije nego li krv bude tolika, te se pretvori u jezero
    smrti, dođite k izvoru Života. Saberite vaše siromašne kapacitete
    ljubavi i okrenite ih k Bogu. Ljubav će vam oprostiti zbog mrvica
    ljubavi, koje su ostatak grabeža tijela i Sotone, koje ćete vi ponuditi
    Njoj.
    Bogu treba dati prvine i potpunost dobara. Ali, budući da to niste
    znali učiniti, o djeco, koja ste me života stajali, dajte velikom,
    samilosnom, moćnom Gospodaru, što vam još preostaje.
    U vašem siromaštvu duha, siromaštvu – ne evanđeoskom, nego
    ljudskom, istisnite iz srca posljednji sitniš, uskratite tijelu taj
    ostatak i dajte ga Meni. Znam, da onoga koji Me ljubi, manje
    stoji žrtva života, jer ljubav ga opaja, nego što vas stoji žrtva
    jednog poljupca. I zbog vašeg napora, ne mjerljivog s ponudom,
    dat ću vam nagradu ne mjerljivu s darom. Dat ću vam je, samo
    ako dođete.
    Koji je dobro radio u posljednjoj uri, bit će pripušten u Kraljevstvo
    kao onaj koji je od jutra do večeri upravljao plugom, dok nije pao
    pod njim. Nećete se tužiti što ćete u Nebu imati različiti boravak:
    tamo nema sićušnosti ljudskih zavisti. Ali, osvojite to Nebo, koje
    sam stvorio za vas i koje sam vam otvorio svojom smrću na Križu.
    Dođite, Gospo­dinu, prije nego li Gospodin dođe k vama u svom
    veličanstvu kao Sudac. Što se vas, ljubljeni moji, tiče …
    ostanite na putu koji ste odabrali.
    Vihori i oluje neće moći učiniti da izgubite cilj, koji sam ‘Ja’, čije je
    ‘Srce’ otvoreno da vas primi s poljupcem najživlje ljubavi. Pustite
    da padnu kraljevstva i narodi i oni što sada misle da su moćni da
    postanu prah i razvaline i oni što sada misle da im je dopušteno
    diktirati volju i doktrine da postanu prašina zdrobljena od Volje
    i ‘Zakona Božjeg’.
    U mom, ‘kratkom Kraljevstvu’ na svijetu ‘Ja’ ću vladati, ‘Ja’ i ostaci
    moga naroda, t.j. pravi vjernici, oni koji nisu zanijekali Krista i
    prekrili znak Kristov s tijarom Sotone. Pasti će tada lažna
    božanstva velikih vlasti, sramotne doktrine koje niječu Boga,
    svemogućeg Gospodina.
    Moja će Crkva, prije nego čas svijeta završi, imati svoj sjajni
    trijumf. Ništa nije različito u životu ‘Mističnog Tijela’ od onoga
    što je bilo u ‘Životu Kristovu’. Bit će tu i ’hosana’ u vigiliju Muke,
    ‘hosana’ … kada narodi, zahvaćeni od čara Božanstva, budu
    savinuli svoja koljena pred Gospodinom. Zatim, doći će ‘Muka’
    moje vojujuće Crkve i napokon, slava vječnog Uskrsnuća u Nebu.
    O blaženstva onog dana u koji će zauvijek nestati zasjede, osvete,
    borbe ove zemlje, Sotone, tijela ! Moja će Crkva tada biti
    sastavljena od pravih kršćana. Tada, u pretposljednji dan, biti
    će mali broj ‘istinskih kršćana’ kao u početku, ali i ‘svetih kršćana’
    kao u početku. Završit će u ‘svetosti’ kako je u svetosti i počela.
    Vani će ostati lažljivci, izdajnici, idolopoklonici. Oni, koji će toga
    posljednjeg dana nasljedovati ‘Judu’ i prodati svoju dušu Sotoni
    škodeći ‘Mističnom Tijelu Kristovu’. U njima će Zvijer imati
    svoje zamjenike za svoj posljednji rat.
    O jao, onome, koji u Jeruzalemu, u posljednjim vremeni­ma,
    bude kriv zbog takvog grijeha. Jao, onima, koji će u njemu
    iskorištavati svoju (posvećenu) haljinu za ljudsku korist.
    Jao, onima, koji će dopustiti da propadnu braća zanemarujući
    naviještanje ‘Riječi’, koja im je povjerena kao kruh za duše gladne
    Boga. Jao ! Između onoga koji bude otvoreno zanijekao Boga i
    onoga koji ga zaniječe djelima, ‘Ja’ neću praviti razlike.
    I uistinu vam kažem, s bolju uzviše­nog Utemeljitelja, da će me u
    posljednji čas tri četvrtine moje Crkve zanijekati i morat ću ih
    odsjeći od debla kao grane mrtve i iskvarene od nečiste gube.
    Ali, vi koji budete ostali u Meni, čujte obećanje Kristo­vo:
    Čekajte Me s vjernošću i ljubavlju i Ja ću doći k vama sa svim
    svojim darovima. S darom nad darovima: Samim sobom.
    Doći ću da otkupim i da liječim. Doći ću da rasvijetlim tmine,
    da ih savladam i da ih raspršim. Doći ću da poučim ljude da
    ljube Boga i da Mu se klanjaju, Njemu vječnom i Svevišnjem
    Gospodaru, Kristu svetom, Ocu, Sinu, Duhu Svetom.
    Doći ću da vam donesem ‘Mir’, ali ne ovoga svijeta, vječnog
    rušitelja mira, nego ‘Mir Kraljevstva’, koje ne umire.
    Kličite od radosti, vjerne sluge moje. To vam govore usta koja
    ne lažu. Vi se više nećete trebati bojati nikakvog zla, jer ću
    učiniti kraj vremenu zla, anticipirat ću taj kraj iz samilosti
    prema mojim blagoslovljenima.
    Kličite iznad svega vi, ljubljeni moji, već od sada. Za vas će još
    uspješniji biti dolazak ‘Krista’ i njegov zagrljaj slave. Za vas se
    već otvaraju vrata ‘Grada Božjega’ i kroz njih izlazi ‘Spasitelj’
    vaš da vam dođe u susret i dade vam istiniti ‘Život’.
    Još malo i po vas ću doći. Kao po Lazara, prijatelja moga i
    ‘Ja’ ću vas pozvati jednog po jednog: Iziđi van !’ Izvan ovog
    zemaljskog života koji je grob za ‘duh’ utamničen u tijelu.
    Van ! U život i u slobodu Neba ! Zovite Me s vašom vjernom
    ljubavlju ! Ona neka bude plamen koji rastapa lance tijela i
    daje duhu slobodu da dođete brzo k Meni. Recite najljepši
    krik koji je napisao čovjek: ‘DOĐI, GOSPODINE ISUSE’« (MARANA’THA)
    (I OUADERNI del 1943. str. 506-511)

230121

BOTSCHFTEN GEGEBEN DURCH DIE GRUPPE DER LIEBE DER HEILIGSTEN DREIEINIGKEIT NACHRICHT VOM 1 JANUAR 2023 (Erster Sonntag direkt facebook-home der Gruppe) OLIVETO CITRA (SA) ITALIEN ERZENGEL GABRIEL Brueder und Schwestern, Ich bin es Erzengel Gabriel, zusammen mit mir ist der General Erzengel Michael, der Erzengel Raffael, zusammen mit der Heiligen Dreifaltigkeit. Habt keine Angst, der Plan Gottes des Allmaechtigen Vaters geht voran, alles scheint still zu sein, stattdessen wirkt der himmliche Vater, nicht alle Menschen koennen Gottes Werk nicht verstehen, nur diejenigen, die ihre Herzen fuer das Allerheiligste Sakrament an die Heilige Dreifaltigeit oeffnen, koennen es verstehen. Sehr bald wird es eine Reinigung durch das Feuer geben, Viele Nationen werden gereinigt werden, die Zeiten sind kurz, die Seelen muessen zu den Rufen des Himmels stroemen, um zuzuhoeren, muessen Sie mit allen Mitteln Zeugnis ablegen, damit das Werk des Himmels in der ganzen welt bekannt wird. Brueder und Schwesterm, hoert auf die Rufe, die durch Maria vom Himmel kommen, an dem Tag, an dem Ich Dir erschien, gab Sie sich ganz dem Himmel hin, Sie wurde vom Allerhoechsten geschaffen,um alles zu fuellen, was es auf der Welt nicht gibt, viele Dinge wurden geschrieben, aber nicht anerkannt, viele Wahrheiten muessen offenbart werden, fuerchte Dich nicht, alles wird zu seiner Zeit geschehen. Ich bin seit langem bei Ihr, viele verfolgten Sie aber das ist nicht allen von euch auf dieser Welt bekannt vieles wurde geschrieben, aber nicht als wahr anerkannt, viele Wahrheiten müssen offenbart werden, fürchtet euch nicht, alles wird zu seiner Zeit geschehen. Brueder ud Schwester, der Glaube muss Deine Staerke sein, mit dem Glauben wirst Du unbesiegbar sein gegen das Ende, das um jeden Preis jeden verfuehren will, der den Willen des Allerheiligsten Sakramentes befolgt der Dreieinigkeit. Betet von ganzem Herzen, betet fuer alle Gottgeweihten, denn fuer sie alle wird es grosses Drangsal geben. Brueder und Scchwester, Ich liebe euch, die Engel Gottes sind inmitten unter euch, wir werden euch bald von Dingen erzaehlen, die noch in der Kirche passieren werden. Wir Engel Gottes werden es tun, um vielen im Vatikan ein Zeichen geben. Brueder und Schwestern, jetzt muss ich gehen, ich werde bald wieder kommen zusammen mit dem Erzengel Michael und dem Erzengel Raffael. Zusammen mit der Heiligendreifaltigkeit, ich segne euch im Namen des Vaters, des Sohnes und des Heiligen Geistes. Visa mindre Kommentarer Suzana Monika Marias ord till servrarna följer, som efter hennes ord fiat (“låt det vara för mig”), kanske är de vackraste av hennes ord. I själva verket är de bara en tillämpning av ordet fiat, dess “ja”, riktat till oss alla och för oss alla: “Gör vad han än säger till dig” (Joh 2: 5). Det betyder för oss: lägg din vilja i hans vilja. Var lydig och tillgänglig för hans kallelse. Tänk på honom som Herren som sänder dig och leder dig på rätt väg. Med dessa ord kallar Maria oss till tjänarens tro och till oss. Hon fick inte miraklet med multiplikationen av vin som sådant, utan lämnade det helt öppet vad Herren skulle göra. Hon kallade bara på tro och ledde därmed till ett verkligt mirakel. Elizabeth hälsade Maria, när hon kom för att besöka henne, med dessa ord: “Välsignad är du som trodde …” (Lukasevangeliet 1:45) Med sin tro öppnade Maria dörren till Ordets inkarnation, det heliga bröllopet mellan den evige Guden och hans varelse, människan. Med utgångspunkt från sin tro blir hon en ledare på vägen till tro – “Hodegetria”, säger östkyrkan – in i kärlekens broderliga mysterium. På detta sätt föregick Maria kärnan i händelsen i Kana och visar oss vad som är viktigast, vad som är viktigt, vad som återstår. “Gör vad han än säger till dig” – tro på Jesus Kristus, den levande Gudens Son. Tro med tro som är kärlek; Tro på en tro som inte bara är en teori utan livet. Tro på en tro som accepterar Guds vilja även när vi inte vet det eller är emot vår vilja. Tro, och sedan kommer du bland jordiska ting att se Guds härlighet, överflödet och prakten i hans kärlek. Tro och du kommer att se: där andra bara ser korset, förlusten, det oärliga slutet, kommer du att se oändligheten i Guds enorma kärlek, hans härlighet som räddar oss. Tro – och du kommer att få in det bästa vinet i Guds närhet. Tro mig, även det fattiga vattnet i vardagen, de svaga gåvorna vi kan erbjuda, kommer att förvandlas till vinet av hans heliga närhet. Det är vad Maria berättar för oss, här på Fatima. När hon stod vid korset gjorde Herren henne till mor till den älskade lärjungen (jfr. Johannesevangeliet 19:26-27). Det är därför det inte kan försvinna från historien längre. Så hon är här med honom och för honom. Det är därför han pratar med oss idag. Genom två stora tecken i Lourdes och Fatima är Maria mitt ibland oss och tilltalar oss. Hon behöver inte många ord, för allt sägs i nyckelmeningen, “Vad han än säger till dig, gör det.” Maria talade till de små, till de okunniga, mitt i en upplyst värld, full av högmodig kunskap och tro på framsteg, men också mitt i en värld full av förstörelse, full av rädsla och full av förtvivlan: “De har inget vin” (Joh. 2:3), de har bara vatten. Hur sant är det idag. Maria talar till de små för att påpeka för oss vad som är värt: det enda som är nödvändigt det enklaste som är lika viktigt för alla och lika möjligt för alla: att tro på Jesus Kristus, den välsignade frukten av hennes livmoder. Vi tackar henne för hennes moderliga närvaro. På det faktum att han på denna plats talar till oss livligt och tydligt. Och vi frågar henne: “Efter denna förföljelse, visa oss Jesus, o milda, kära, o söta jungfru Maria!” Ovanstående text är ett utdrag ur boken “Kärlek som räddar”. Svara1 min Suzana Monika “KÄRLEK SOM RÄDDAR” Benedictus XVI: Mirakel med vin hjälper oss att förstå vad det innebär att ta emot den Helige Ande, men tillkännager också en bröllopsgemenskap med Gud Vin har blivit en symbol för den Helige Andes gåva: traditionen talar om den “nyktra berusning” som Anden gav oss, uppenbarligen beroende av pingstens berättelse, enligt vilken apostlarna verkade berusade för dem omkring dem (jfr. Apostlagärningarna 2:13). De var båda nyktra och berusade på samma gång: de fylldes av den Helige Andes glädje som utvidgade deras liv, inspirerade dem med ord som inte kom från dem själva och fick dem att känna livets skönhet upplyst av den levande Gudens ljus. Påven Benedictus XVI. Foto: Shutterstock.com Foto: Shutterstock.com Herren gav gästerna vid bröllopet i Kana i Galiléen omkring sexhundra liter fint vin, som han visade upp ur vattnet som tjänarna hade utgjutit på hans undervisning. Även om vi tar hand om att östliga bröllop varade en hel vecka och samlade alla släktingar till båda fästmännen, men detta överflöd förblir obegripligt. Överflöd, överflöd, är ett tecken på Gud i sin skapelse: Han sprider sig över hela universum för att skapa utrymme för människan. Han ger liv åt ett obegripligt överflöd. Och i återlösning sprider han sig själv, blir människa, tar all fattigdom i det mänskliga tillståndet. Ingenting räcker för att han ska visa sin kärlek. Överflöd är ett uttryck för kärlek som inte räknas eller räknas, men som skänks utan att titta på sig själv. Överflödet i Kana passar in i hur Gud uppenbarar sig för människor – genom historien. Det ger oss en uppskattning av storheten, storheten och outtömligheten i Guds godhet. Förutom miraklet med vin listar evangeliet miraklet med bröd (Joh 6:1—13), där Herren mättade flera tusen människor med fem brödlimpor och gav så mycket att det fanns hela tolv korgar bröd kvar. Medan bröd är en symbol för vad som är nödvändigt för människans liv, är vin i sig en symbol för överflöd, men som fortfarande är nödvändigt för oss. Det är ett tecken på glädje, på skapelsens förvandling. Det drar oss ur sorg och vardagströtthet och hjälper oss att fira tillsammans. Det expanderar våra känslor och själ, lossar tungan och öppnar hjärtat; åtminstone delvis tar bort de hinder som håller våra liv tillbaka. Således blev vin en symbol för den Helige Andes gåva: traditionen talar om den “nyktra berusningen” som Anden gav oss, uppenbarligen beroende av pingstens berättelse, enligt vilken apostlarna visade sig för dem omkring dem som berusade (jfr. Apostlagärningarna 2:13). De var båda nyktra och berusade på samma gång: de fylldes av den Helige Andes glädje som utvidgade deras liv, inspirerade dem med ord som inte kom från dem själva och fick dem att känna livets skönhet upplyst av den levande Gudens ljus. På detta sätt börjar vi förstå något av innebörden av miraklet med vin som Johannes uttryckligen beskriver som ett “tecken” (Joh 2:11) – det vill säga som en verklighet som, bortom det som omedelbart hände, pekar på något större. Gåvans storhet gör att man kan föreställa sig outtömligheten i Guds kärlek, den talar om den kärlek som kommer från den Evige, som är enorm och därför återlösande. Miraklet med vin hjälper oss att förstå vad det innebär att ta emot den Helige Ande genom Kristus i tro – en ny nivå och livets fullhet. Vi måste dock gå ett steg längre: vi sa att vin skapar en atmosfär av firande. Faktum är att det i vårt evangelium är förknippat med bröllopet (Joh 2:1). Vin hänvisar till storheten i vad som händer i det: två personer blir en genom den kärlek som Skaparen skänkte dem, vilket gör dem till “ett kött” (1 Mos 2:24), som Adam sa i skapelsens gryning, i det ögonblick då Gud gav honom en kvinna och därmed gjorde hans liv komplett. Således pekar Kana-tecknet på ännu större djup: Jesus kom för att introducera den mänskliga naturen, människan själv, i äktenskapsgemenskap med Gud. Gud och hans skapelse ska bli ett – inte “ett kött”, utan “en ande”, som Paulus säger (1 Kor 6:17). Paulus uttrycker sig också på detta sätt: troende tillsammans med Kristus kommer att bli en kropp, hans kropp (jfr 1 Kor 12:27). Genom inkarnation i Marias livmoder har detta bröllop verkligen redan ägt rum: Gud, Guds Son, har tagit på sig människokroppen, mänsklighetens innersta väsen, så att den sanna människan Jesus och Guds evige Son bara är en person. Detta bröllop, som ägde rum i inkarnationens mysterium, måste utvidgas till hela historien. Herren vill omfamna allt: “Jag skall dra allt till mig själv” (Joh. 12:32), så att “Gud till slut är allt i allt” (1 Kor 15:28). Hans “timme”, som Jesus nämner i sin mors svar (Joh. 2:4), är bröllopets stund. Han är på väg mot det ögonblicket, för honom är han här. Det börjar, som vi sa, vid befruktningen i moderns livmoder och når sin kulmen på korset, som Johannes alltid beskriver som timmen för Jesu “firande”. På korset kapitulerar han helt. Korset är en händelse där han ger sig helt och slutligen till människor, så han drar oss alla till sig själv, i sina händer. Eftersom detta är det sista och högsta stadiet av kärlek, äger firandets timme rum vid timmen för den största förnedringen. Guds kärlek har aldrig varit så starkt synlig som i det ögonblick då Sonen älskade oss: “intill änden älskade han dem” (Joh. 13:1). Från Jesu genomborrade sida flödade “blod och vatten” (Joh. 19:34), dopet och eukaristin. Kyrkans två grundläggande sakrament kommer härifrån. Eukaristin är den sista gåvan av nytt vin i sådant överflöd och fullhet att det räcker för alla åldrar och för alla generationer. Vinets gåva i Kana förebådar detta vin som en verklig gåva av Jesu kärlek, som en verklig manifestation av hans gudomliga härlighet bland oss. I slutet av berättelsen om Kana finns det ett viktigt ord med vilket evangelisten avslöjar innebörden av denna händelse: “Jesus … Han förkunnade sin härlighet och hans lärjungar anförtrodde honom” (Joh. 2:11). Det verkliga syftet med evenemangen i Kana är inte det vin som länge har druckits och konsumerats – det är bara ett “tecken”. Dess syfte var att manifestera Jesu härlighet, att lysa Guds oändliga godhet och på så sätt väcka lärjungarnas tro. Ett ännu större mirakel i Kana är lärjungarnas tro, som sedan dess har börjat se bortom den yttre händelsen och inse vad som är ännu större: Guds heliga närvaro bland oss. Även idag är vi kallade att förstå Marias mission, som är synlig för berättelsen om bröllopet. Maria ber inte Herren att utföra ett mirakel (hon visste ännu inte att underverk var en del av hans mission), hon presenterar helt enkelt för Herren de svårigheter som deras vänner befann sig i. Han lägger allt i Jesu händer och låter honom bestämma vad han ska göra. Även uppenbart avslag avskräcker henne inte. Hennes tillit till Jesus, hennes son och hennes existens i förening med hans ännu okända vilja, förblir okrossbar. Redan här säger Maria till oss: vi måste också, i vår relation med Herren, ständigt gå mot avslag … “Mina tankar är inte dina tankar.” Vi testar sanningen i detta bibliska ord i våra liv. Det är därför viktigt att lägga vår envishet åt sidan och inte ge efter för besvikelse eller till och med tvivel. Bara på detta sätt kan vi lära oss att förvandla vår ofta förvrängda vilja, så att den blir i linje med Guds vilja och därmed rätt.

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13:28

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https://fb.watch/icT-A7KQBa/ Svara1 min Suzana Monika 😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇😇💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖💖Radical Repentance: Love 3 dec 2022 2nd Sunday of Advent 2nd Sunday of Advent ~ 4 December 2022 ~ Bible Readings for Mass: I: Isaiah 11: 1-10; Responsorial: Palm 72; II: Romans 15: 4-9; Gospel: Matthew 3: 1-12 This second Sunday of Advent we light another violet candle. The first candle symbolizes hope. This second candle represents peace. In anticipation, in preparation for the coming of Christ our King into our lives, our Church should be faithfully working to nourish hearts and homes for Christ in hope and peace. God’s Word as always gives us light far more beautiful and brighter than any Christmas decorations. This holy light shines brightly upon the true path of Advent, repentance, and the guide and power of this glorious way. We are all called, as individual Christians and as God’s Church to be following, living in the way of radical, true repentance, or penance. The way of God’s love. ”Repent for the kingdom of heaven is at hand.” proclaims the prophet, John the Baptist. The prophet was seeking to prepare the way for the coming, the incarnation, the birth of Jesus, the Christ. But the words are just as urgent and relevant today, over two thousand years later as we prepare for the return of Jesus, the King of Kings. As Catholics, we recognize and would seek the holy place of penance, the Sacrament of Reconciliation. But we all must remember that very Biblical grace-filled act is but a starting place of renewed journeying in the way of Jesus. In times past (and for some people now) repentance would mean great mortification of self, of the flesh, and often an embrace of self-punishments intended to mortify the flesh. The intent of these perceptions may have been good but their pursuit often resulted in the grave injury of spirit, soul, and body. Yet for many of us who seek to grow in Christ, we may want to know the way of radical repentance or penance. Should we wear an hair shirt? Should we eat only bread and water? What would God ask of us if we are truly seeking the kingdom of heaven? Again let us follow the light of the Living Word. As our Gospel calls us to be a people of penance our other readings enrich that Gospel with the instruction that we are to be a people infused in the Holy Spirit, The Spirit of Christ so eloquently described by Isaiah the prophet. It is one of the great tasks of the Holy Spirit to lead us to sanctification in Christ. This cleansing journey, the work of faithful penance is a walk not of specific acts but a way of life. To be following in radical repentance is to be growing in the fruits of the Holy Spirit. In our second reading from St. Paul we read: ”May the God of endurance and encouragement grant you to think in harmony with one another, in keeping with Jesus Christ Jesus that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.” It was in this same letter of St. Paul to the church at Rome that the way to achieve this was by walking in the Holy Spirit, together, away from our sins, in the love of God. (Romans 😎. The same Spirit that caused St. John the Baptist to call us to repentance is proclaimed to be coming from Christ in a baptism of strength and fire. And it is this same Holy Spirit that nourishes in holiness to be fruitful, bearing genuine, real fruit of our penance. The fruits of the Holy Ghost are numerous. But always the first and foremost is love. If we were to seek to be fruitful of God in all His ways this first fruit of grace would bring them all. This holy season of Advent we are reminded that it is God’s love that brings our King and Savior to come in glory and justice. It is in this reverent season we realize that it was for love God chose a manger in a stable in which to be born. This love of God is rooted deep in the power of the Paraclete to vanquish fear, to quench ignorance, and to be a people of mercy and holy welcome spoken of by Paul in our second reading. In our personal faith and lives, this commitment to radical repentance will bring us to…love as God loves us. We will grow in that same self-emptying that helps us see all that would hinder us from growing in our Yes! to God. We will grow in letting go of the effort to protect or hide our seeming assets and treasures and instead simply seek to live in the way of simple Gospel faith, hope and peace. But the path of radical repentance is not just meant for the individual believer. The Church, the Body of Christ is called to be prepared for Christ our Savior and King. Sadly, in that, we are people seeking to follow Christ our God we, as a body fail, and we may sin in efforts to make the journey we seek easier. But this truth does not dismiss our responsibility to God, each other and the world. Sadly history shows us the ways Christians have molded the message of the Gospel with sin, strife, and unforgiveness. That some who profess Christ espouse messages of hate and bigotry are but one cruel example. That some clergy in all parts of the Christian faith have abused and wronged young people is a sin that cannot be denied or that should ever be covered up. Again as for individuals so for the church, the efforts to avoid responsibility or hide assets that could be used in reparations are simply wrong. What if property is lost? What if lavish churches, musical programs, vestments, and practices cannot be maintained? What if the world, wounded souls could see a radical repentance in practice that expressed a true sorrow for sin and a deep hunger for God and healing forgiveness? Advent is a time to renew and deepen our hearts for God in true, radical repentance. It is a time in which we can grow in the freedom and power of the Holy Spirit that would guide us to let go of our pride and earthly riches and instead invest in a simple, holy love that brings us to Jesus and brings us to better give Christ to the world. https://theuniversalantidote.com/the-universal…/… GIF kan innehålla jesus, Jesus Loves You, alex och Caprisun Vampire Svara1 min Kristijan Jadrejčić 💯❤️ Svara5 d Ana Pavelić Svara5 d Ilija Ilic 🙏🙌 Svara6 d Miljenko Juric Braća po Majci !

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13:59

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https://www.academia.edu/48780282/Islamic_Origins_Anti_Theopaschism_and_Trisagion_in_the_Near_East_in_the_early_600shttps://fb.watch/icWIsU2cCz/

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Početna stranicaljekovito povrceNakon što ovo pročitate nećete više bacati listove karfiola! Nakon što ovo pročitate nećete više bacati listove karfiola! kjhkjh 20:18:00 Ukoliko niste znali, listovi karfiola pogodni su za jelo, štaviše, oni su veoma zdravi. Sadrže puno vlakana, koja utiču na pravilno funkcionisanje crijeva i štite od zatvora. Takođe obezbjeđuju vitamine koji su potrebni organizmu, a posebno kalcijum i gvožđe. Njegovi listovi su takođe i niskokalorični i odlični su za mršavljenje. Dobra su užina i za ljude koji vole da grickaju, ali ne žele da se ugoje. To je zdrava i sigurna užina za razliku od čipsa ili slatkiša. Pitate se u kojem obliku treba jesti lišće karfiola? Imamo neke ideje. Mogu se koristiti u supama i dodavati uz drugo povrće. Ili operite, isjeckajte kockice i zamrznite. Koristite solo ili napravite sopstvenu kompoziciju povrća za supe i soseve. Samo zapamtite da zamrznete dobro drenirano lišće. U suprotnom ćete imati veliki komad leda kada ga izvučete. Listovi karfiola su takođe pogodni kao podloga za supu. Recept je jednostavan. Samo dodajte svoje omiljene začine i povrće, kuhajte i miješajte. Potpuno novi ukus na vrlo jednostavan način. I ništa se ne baca. Odličnog su ukusa kada se prže na maslacu. Samo ih skuhajte, osušite, isjeckajte i stavite u šerpu. Ovaj dodatak je dobar način da raznovrsite obroke. Ako volite zalogaje od povrća, obavezno probajte hrskavo lišće karfiola. Imaju ukus kao čips, ali su mnogo zdraviji . Samo ih poprskajte uljem i dodajte svoje omiljene začine, a zatim pecite na temperaturi od oko 200 stepeni 10 minuta. Zanimljiva ideja je i da se listovi karfiola mariniraju u soja sosu, a zatim ih dinstaju ili peku na žaru. Listovi karfiola se takođe mogu koristiti umjesto kupusa za zavijanje sarmica. Na ovaj način ovo tradicionalno jelo dobiće malo drugačiji ukus. Vrijedno je probati sarmice u listovima karfiola. Možete ih staviti i na sendvič umjesto ili pored salate. U stvari, postoji mnogo načina za korišćenje listova karfiola u vašoj kuhinji. Sve zavisi od vaše mašte i kulinarskih preferencija. Mogu se jesti sirovi i kuhani. Hrskavi su i blagog ukusa. Preuzeto sa hayat.ba Tags

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The body of Jesus: Bread- Wine – (communion) Wounded Bruised Broken