It is impossible to talk about what the Church is without taking into account its eschatological dimension, because Christianity does not exist without reference to the future in which it seeks the meaning and profound meaning of faith for man’s earthly pilgrimage. Contemporary theology is rediscovering the great importance of the eschatological dimension for a proper understanding of the Gospel and thus for the very mission of the Church. The mystery of the Church in the perspective of the Kingdom of God is included mainly in the Dogmatic Constitution on the Church Lumen Gentium of the Second Vatican Council. In our reflection, we will focus mainly on the analysis of a few points of this document that are devoted to the topic of the relationship of the Church with the Kingdom of Heaven.

The starting point for the Council Fathers is to define the Church as a mystery. The identity of the Church does not appear in itself, but in relation to the Divine Persons and to the economy of salvation. It is enough to look at the layout of the first chapter of Lumen Gentium, where the second point is devoted to God the Father, the third is about the Son of God, the fourth is about the Holy Spirit, and the fifth is about the Kingdom of God. In this way, ecclesiocentrism was avoided – it is not the Church that is at the center, but Christ. The ecclesiology of the Second Vatican Council is therefore a Christocentric ecclesiology. In the Constitution on the Church, in the modern candle Gaudium et Spes, we read: “For the Word of God, through which everything was made, became flesh itself, so that the perfect man would save everyone and made everything possible. The Lord is the goal of human history, the point to which the desires of history and civilization turn, the center of mankind, the joy of all hearts and the fullness of their desires ”(GS 45). It must be said that in Lumen Gentium the mystery of the Church is also considered in relation to two other mysteries: the mystery of the Trinity and the mystery of the Incarnation of the Word. In this way, the Second Vatican Council presents the Church both in her nature and in her mission.

The term mysterium used in reference to the Church is an introduction to understanding the Church as a sacrament. Lumen gentium, already in the first point, calls the Church “a sign and instrument of intimate union with God and of unity for the whole human race” (LG 1). Considering the relationship between the Church and the Kingdom, it should be noted that in none of its texts, the Second Vatican Council calls the Church “a sacrament of the Kingdom of God,” although such an idea can be found in various commentaries. The definition of the Church as a sacrament broadens the understanding of her mystery and identity to an eschatological dimension, because it indicates the ultimate and universal plan of God’s salvation, realized in the Church and by the Church: “And the Father has forever foreseen and predestined all the elect, so that they may become like his Son. who was to be the firstborn among many brethren ”(Rom 8:29). And he decided to gather believers in Christ in the Holy Church, which from the beginning of the world, shown by types, miraculously prepared in the history of the nation of Israel and in the Old Covenant, established in the end times, was revealed by the outpouring of the Spirit, and at the end of the ages it will reach its glorious completion” (LG 2).

The Second Vatican Council indicates the Church’s eternal and permanent presence in the history and economy of salvation. For the Church was founded at the beginning of the world, and then developed in subsequent phases of the history of the Chosen People. He appeared to the world on the day of Pentecost, and will be full at the end of time. The Church exists to “reveal the mystery of His [the Lord], though under a cover, faithfully in the world, until it is finally revealed in full light” (LG 8). The constitution Gaudium et Spes adds: “In this earth the kingdom is already present in secret; and its accomplishment will take place with the coming of the Lord (GS 39). Here we can see the eschatological dimension of the Church, which is both an unveiled and a hidden mystery. This is due to its theandric (divine-human) nature and the dynamics of waiting for final fulfillment.

The Church is not only divine and human at the same time. The Church defines her original and deep character with the horizon of her destiny, which is eternity and heaven, before her eyes. Christianity is a constant reference to eschatology, although one is still on the way towards eternity. The Church constantly looks up to heaven and talks about it, but also talks about a man who struggles with the world. Hence the known tension between what is already there and what has not yet come. The Church should not be equated with the Kingdom of God, because it is a reality that draws closer to it and anticipates it. We find confirmation of the above words in Lumen Gentium, where we read: “The Church, that is, the Kingdom of Christ, already present in mystery, grows visibly in the world by the power of God” (LG 3). It should be emphasized that, according to the Council, the Kingdom of God is not only something for the future, but is already present in the world. The Church, as a community of believers in God’s promise, is an evidence of His presence, and even His presence: “To fulfill the Father’s will, Christ inaugurated the kingdom of heaven on earth and revealed to us the mystery of the Father, and by his obedience he redeemed” (LG 3).

The attempt to define the identity of the Church in the light of the Kingdom and its dependence on Christ is noticeable above all in the fifth point of Lumen Gentium, in which we read: “The mystery of the Holy Church is revealed in her foundation. The Lord Jesus started his Church by preaching the good news, namely the coming of the Kingdom of God, promised for centuries in Scripture (…). And this kingdom has shone upon mankind in word, in deeds and in the presence of Christ ”(LG 5). In the above conciliar statement, one can see a connection between the proclamation of the Kingdom of God and the founding of the Church of Christ. Jesus wants the Church and founds the Church to continue his saving work. The Church was born from the proclamation of the Kingdom, and then in the history of the world she becomes the herald of the Good News of salvation, that is, the Kingdom of God, which will be fully revealed to us at the end of time.
On the other hand, the most important words of the constitution Lumen Gentium, which speak of the interdependence of the Church and the Kingdom of Heaven, are the following statements of the Council Fathers: of all nations and is the seed and foundation of this kingdom on earth ”(LG 5). These words direct our attention directly to the present in the Gospel according to St. Mark the metaphor of a seed thrown into the ground that germinates and grows (see Mark 4: 26-29).

We can therefore say that the Church, but only in a metaphorical sense, is the Kingdom of God, which is fully revealed in Jesus Christ (in His works, events and miracles). The more faithful he is to his Founder, the closer he comes to the Kingdom, that is, to God’s reign. In this way, the Church is not only a means or instrument of salvation, but also becomes the earthly form of its realization and the seed of the kingdom that will fully come at the end of time..

The Church is related to the Kingdom of God as “seed and beginning”, which means that these two realities cannot be equated with each other. The Second Vatican Council eliminated once and for all the concept of equality between Church and Kingdom, a concept that was put forward reductively by medieval theology and its “Christian republic”. This is confirmed by the declaration of Dominus Iesus: “To affirm the existence of an indissoluble bond between the Church and the Kingdom does not mean, however, to forget that the Kingdom of God – also considered in its historical form – is not identical with the Church as a visible and social reality” (DI 19). The Church is not the Kingdom of God, but only its anticipation. There is a very close relationship between the Church and the Kingdom, but it is not possible to connect these two realities with each other. The presence of the Kingdom of God in the Word, in the person and in the works of Christ cannot be equated with the Church. The kingdom of God is neither an organization nor an institution, because it does not depend on earthly and human factors. The church is a place of divine action, and therefore the organ and instrument of salvation, but it cannot be said that it is the Kingdom of God on earth.

It should be emphasized very strongly that without the eschatological dimension and without the tension between the already mentioned and not yet mentioned, the image of the Church would be incomplete or even false. In this way we come to the most important point of our reflection on the identity of the Church in the light of the Kingdom of God, and we can say that the Church does not exist for itself, but is an instrument in God’s hands to prepare all people for the final encounter with the Lord in parousia, or His second coming in glory.
The Church, aware of its temporality, truly becomes a community of hope – it is the bearer (by its very nature) and the proclaimer (beyond its visible limits) of the Good News of the Kingdom of God. In God’s plan, the Church, in view of the Kingdom to come, is a promise of future immortality, a reality that is still imperfect and incomplete. This is what the conciliar statement that the Church is “the seed and the beginning” of the kingdom of God means. Reaching once more to Lumen Gentium, we read that the Church is “a mighty seed of unity, hope and salvation for all mankind” (LG 9) and that “slowly growing up, she longs for a Kingdom fully accomplished and with all her strength she awaits and desires union. with his King in glory” (LG 5).
The celebration of All Saints opened for us a month of reflection on eschatology. It reminds us that the purpose of our existence is not death, but eternal life! The apostle John writes that “it is not yet revealed what we will be. We know that when this is revealed, we will be like him, for we will see him as he is “(1 Jn 3: 2). The saints, friends of God, assure us that this promise is not pears in the sky. Saints are not superhumans, they are not born perfect. Before attaining the glory of heaven, they lived a normal life, with joys and sorrows, efforts and hopes. However, when they came to know God’s love, they followed it with all their heart. They spent their lives serving others, endured suffering and difficulties, not hating but responding to evil with good, spreading joy and peace. Saints are men and women who had joy in their hearts and passed it on to others. This is the path of holiness! This is the way to the Kingdom of Heaven! Thanks to the saints, you can taste its reality on earth!

At the end of November, however, we will celebrate the Solemnity of Jesus Christ the King of the Universe, which shows us the Son of Man not only as the Ruler and Judge of history, but also as the Shepherd who separates sheep from goats. The basis for this eschatological sorting of the herd is charity. The Son of Man who judges all the nations gathered before Him is also the Shepherd who first gave an example of service and love for the good of the other: “I will find the lost [sheep], I will bring back the lost one, I will fix the wounded, strengthen the sick, and strengthen the fat and strong one. he protected” (Ezek 34:16). He is not a tyrant or a lofty ruler, but a Servant-King, a Love-King who sets them free: “I will deliver them from all the places where they have been scattered…” (Ezek 34:12). These are places where the King is not recognized, where it is not love but selfishness. Let us make sure that such places never were our hearts, but that Christ and His Gospel reigned in them. Then, for people far from the Church, we will become signs of the promised Kingdom of God.

Ks. Mateusz Tarczyński

1. Every petition that is presented before the Altar of God in favor of the Church, the Pope and consecrated souls.
2. The annulment of Satan’s power over its person and its loved ones.
3. Special protection in case of earthquakes, hurricanes and other natural disasters which otherwise would affect it.
4. It will be lovingly withdrawn from the world and its attractions, which are the cause of perdition.
5. The elevation of its soul, desiring to attain sanctification, in virtuous eternal contemplation of My Face.
6. Relief of its loved ones from the pains of Purgatory.
7. My blessing on every material and spiritual project it undertakes, if they are for the good of its own soul.
8. The receiving of My visit in company with My Mother at the moment of its death.
9. To listen to and to look after the needs of the persons for whom it prays.
10. The intercession of the Saints and Angels at the hour of its death, in order to diminish temporal punishment.
11. That My Love will cause holy vocations consecrated to God among its loved ones and friends.
12. That the soul which preserves a genuine devotion to My Presence in the Eucharist will not be condemned or die without the Sacraments of the Church.

“To the priests and nuns that propagate the devotion of Adoration, I will grant many special graces, the complete recognition of their sins and the Grace to amend them.  I will help them to form communities of devout and holy faithful, and they will attain many privileges.

“I promise these things to all persons, under only two conditions which are the fruit of genuine love towards My Real Presence in the Eucharist, and which are absolutely indispensable for My promises to become a reality in their lives:
a) That they strive to preserve the dignity of My Altars.
b) That they be merciful towards their neighbor.”

Bishop, René Fernández Apaza has given his imprimatur to Catalina’s Messages.

    We repeat the above words contained in the testimony of St. John the Baptist at every Mass.  These words are the same answer John gave the Pharisees who asked if he was the Messiah.  For the most part, however, they confirm the truth revealed by God the Father Himself in these words:  “This is my beloved Son, with whom I am well pleased.” (Mt.3:17).  John’s testimony, then, is his heart’s answer upon hearing the voice of God.  Jesus, presented by the Father as His beloved Son, is now shown as an innocent lamb who will be offered in propitiation for sin.  Thus is fulfilled the prophecy of Isaiah regarding our redemption and deliverance.  Through his sacrifice, he becomes a light to all mankind, in Him is revealed the glory of God.  “You are my servant, In you, Israel, I show my glory…I will make you a light to the nations, that my salvation may reach to the ends of the earth.” (Is.49:3,6)  Today, we are participants in this promise.

            John’s testimony also was a sign of the beginning and purpose of Jesus’ mission for which the expected Messiah came:  “…the reason why I came baptizing with water was that he might be made known to Israel.” (Jn.1:31)   Just as the blood of a lamb saved the nation of Israel coming out of Egyptian captivity during the time of Moses, so in the New Testament, the Lamb of God is sacrificed and His Blood saves God’s people once again!

            Every day during the Eucharistic sacrifice, when everyone repeats the acclamation Behold the Lamb of God” before Communion, we participate in the very moment of Jesus’ sacrifice on Calvary.  This moment of Christ’s death on the cross, this moment of our cleansing in his wounds , this is the moment of the origination of  the Sacraments of the Church. (Easter Liturgy)

            Let us give thanks then for this great gift and through faith let us have the courage to draw so much from the stream of grace that our transformed life might be an actualization of the words of John.    May our lips proclaim: “Now I have seen and testified that he is the Son of God.” (Jn.1:34)

Roman Harmata, PA

my chosen one with whom I am pleased,

upon whom I have put my spirit;

he shall bring forth justice to the nations… (Is 42:1)

We celebrate the Baptism of The Lord today, which ends the Christmas Season. In the first reading from the book of the Prophet Isaiah, we hear the announcement of the mission of the Messiah who, filled with the Holy Spirit’s power, brings justice to the people. Saint John wrote about this in his letter quoted throughout the readings of the past week, and they can be summarized by these words: “Everyone who loves has been born of God and knows God.  Whoever does not love does not know God, because God is love.”(1 Jn 4: 7-8)” There is no fear in love, but perfect love casts out fear. … “(1 Jn 4 17-18)
            The Holy Spirit brings internal freedom, and this is a new law that God wants to pour into us. However, he must be allowed to. Love requires voluntary decision and trust. It must be accepted as a gift and reciprocated in full freedom. Baptism is the gateway to this freedom.  There is a close relationship between the Baptism of Christ and our Baptism.

“At the Jordan the heavens opened (cf. Lk 3: 21) to indicate that the Savior has opened the way of salvation and we can travel it thanks to our own new birth “of water and Spirit” (Jn 3: 5), accomplished in Baptism. In it we are inducted into the Mystical Body of Christ, that is, the Church, we die and rise with him, we are enveloped by him, as the Apostle Paul often emphasized (cf. I Cor 12: 13; Rom 6: 3-5; Gal 3: 27). The requirement that comes with Baptism is therefore “to listen” to Jesus:  to believe in him and subordinately follow him, doing his will.

In this way everyone can be inclined towards holiness, a goal that, as the Second Vatican Council recalled, “constitutes the vocation of all the baptized.” (Benedict 16, Angelus: Jan 7, 2007)
            So, this is our plan of action: the start is to listen to His Word, with the goal that is holiness or, perfect love; the realization consists of: humble service to our brothers and sisters, so that everyone can recognize the power of the Spirit of Love working in us. This way we can attain salvation. It is possible, only perseverance is needed: “Whoever diligently considers and perseveres in the perfect Law, the Law of Freedom, is not a listener willing to forget, but the doer of the work; by fulfilling it he will receive a blessing.” James 1:25

            Roman Harmata

This sentence ought to be reflected upon by many Christians. Although St. John the Baptist was already filled with the power of the Holy Spirit in the womb of St. Elizabeth and called to a special mission, he is considered less than “the least in the kingdom of heaven.” How great must be the quality of purification and sanctification of those who enter there! Jesus’ statement places a question deep in the heart of every person: “Is the state of my life sufficient in light of such criteria?” Even though Jesus’ statement puts before us a picture of the new spirituality of Jesus’ gift of humanity’s redemption in the New Testament, different from the one preached by John the Baptist, His very strong statement about the last Old Testament prophet ought to be taken seriously. St. Paul warns “seek your own salvation with fear and trembling.” (Phil 2:12)

We must see the greatness of Jesus’ gift and accept its infinity with all our hearts. This is the salvation given to us and paid for with the sacrifice of the life of the King of the Universe, the Lord of life! The mystery of redemption conceals the truth about our ability to enter the Father’s heavenly Kingdom. Jesus clearly says, “I am the Way and the Truth and the Life. No one comes to the Father except through me.” (Jn 14:6) Only through Him! Only in Him! Only for Him! Who, then, will enter His kingdom? There are several important indications in the Bible; let us treat the following selected passages as a meditative homework assignment for the third week of Advent:

• One who “does the will of my Father” will enter Heaven. (Mt 7:21)
• One who has allowed God to “draw him toward holiness”. (Ex 22:30; Jn 6:4)
• One whose heart has been cleansed by God from evil and pride. (Lk 13:22-30; Rom 12:21)

Roman Harmata, PA

In Great Britain the celebration of this holiday as the “Immaculate Conception” began in the eleventh century, and around 1130 A.D. this tradition was passed on to France.

Due to opposition from some theologians (including Saint Bernard, Peter Lombardo, Saint Albert the Greater, and Saint Thomas), the decline in popularity suffered in the 13th century. However, after Duns Scot defended the idea, it became more widespread and became almost universal.

In 1477 Pope Sixtus IV approved the texts of the Mass and Liturgy of the Immaculate Conception.

Starting from the end of the 15th century, many universities introduced the custom of granting academic degrees only to those who vowed to defend the doctrine of the Immaculate Conception of the Blessed Virgin Mary.

In 1708, Pope Clement XI raised the feast of the Immaculate Conception to the rank of a compulsory feast. Pius IX, on the other hand, approved the texts of the Mass and Liturgy of the Hours, which were reviewed again in 1863. The significance of this celebration must be traced to the dogma of the Immaculate Conception of Mary, which was solemnly proclaimed by Pope Pius IX on December 8, 1854 with the  “lneffabilis Deus”.

For theologians, it was not clear from the beginning that Mary was conceived without sin because such a fact was, in their opinion, difficult to reconcile with other truths of the faith, among others with the dogma of the universality of salvation. The development of this doctrine was therefore slow. The key point was the distinction made by Duns Scot to “redenzione prevenieste” (prophylactic, preventive) and “redenzione curativa” (healing, curing).

Only Pius IX dogmatically defined the truth about the Immaculate Conception of the Blessed Virgin Mary after prior consultation with the universal church. Dogma speaks of a special privilege granted to Mary by the subsequent merits of her Son Jesus Christ.

Mary was thus prepared to be a dignified dwelling place (Sanctuary and Mother) for the Son of God. The Immaculate Conception was a preparation for Mary and her ability to answer the mystery of the Annunciation. She was a person truly free from sin, free from all selfishness, which enabled her to respond perfectly to God’s call, “Behold, I am the handmaid of the Lord, let it be done to me according to Your word,” and to let her humbly and responsibly participate in God’s Plan of Salvation for humanity . Being perfectly free, Mary opened and continues to open her heart to everyone, even to the greatest sinner, desiring to draw him to her Son, with whom she could find the grace of forgiveness and salvation.

This dogma and this celebration should be especially dear to our hearts, because they confirm the great things that God accomplished in Mary and through Mary, and which he often accomplishes in us through her motherly intercession.

Translated by Marta Sniezko

I understood this only after I looked at what this “New Evangelization” was proposed to be. Many of us are still convinced that proclaiming the Gospel is basically telling colorful stories about Jesus. But the Gospel is not just a story. Jesus is the person in whom we “live, move in and are”. During one of his homilies, Bishop Carlos Talavar said the following: “To evangelize does not mean talking about Jesus without letting him act upon revealing His salvation to the world. To evangelize means to spread Jesus’ saving power. It’s not enough for the world to chat about Jesus. It needs to see Him in action, otherwise it will not believe in Him.”

Who should evangelize then? Obviously everyone who admits to being Christ, especially those who teach in His Name. In today’s church, however, there is large amount of people who should be called practitioners rather than believers. In spite of this, we need to ask ourselves – why is our teaching lacking in the power of faith of the apostles? Shouldn’t we change the strategies of our teaching?

How few of us understand that Christ has commanded us to recruit students (literally, “Go and make disciples from all nations) Mt. 28.19. Unfortunately, you can teach your whole life without seeing that the words preached do not change listeners into Christ’s disciples.

In the New Evangelization, a new strategy is needed, or rather, realizing the common goal and unity that he asked in the priestly prayer “Father, let them be one, let the world believe” (Jn 17:21)

Unity is therefore an imperative that must stand above many matters, and above all the prestige of persons. However, too many of us care for this prestige. For these people it is worth recalling that even Simon Peter was not able to catch a single fish himself, although he worked all night, but when he cast the net at the call of Christ, he could not even bear its weight. And he was the first fisherman! Too many people want to “fish on their own”, they care more about how to “lure more new ones” into a group, maybe a single parish or person, and do not notice that when fishing in the name of Christ another problem will arise – how to pull the net so that it does not break! It should be pulled together, just as Peter did – he invited companions from the other boat to help!

However, whoever wants to do it on his own is in danger of breaking the network. And that means empty parishes, deadness and stagnation.

At the beginning, however, we must remember that Evangelization, or “catching” Christ’s new disciples means understanding that the Gospel should reach the whole person, that is: soul, spirit and body. Two ways can be noticed. The path of paralysis – God first forgives his sin and then heals, and the path of the blind man from birth: heals him first, and then transforms him internally.

Most important, however, is to understand that although the Holy Spirit can use anyone, the first “Evangelizer” is Himself! He instills in us God’s life. Evangelization leads us to a personal encounter with Jesus. Such a meeting occurs when we understand that we are not learning doctrine in religion, but are learning to be with a LIVING PERSON !!! The basis of Christianity is Jesus Christ, and everything else is built later, even if it is morality, catechesis or theology. Unfortunately, in our teachings we often start from this second stage, and no one notices that it is like building on sand. The first should be to focus our efforts on proclaiming Jesus as Savior, Lord and Messiah – begin with the Foundation.

Roman Harmata

Saying thank you is the easiest way to show gratitude. We probably say it many times each day if we learned our manners correctly. Every time someone opens the door for us, hands us a cup of coffee, says “Bless you” when we sneeze, we usually reply, “thank you”. Some of us say it so often it has become a daily routine. These two simple words mean so much.

Thankfulness is very important in our human lives. It shows that we are aware of others and their care for us, whether in small or big things. Showing gratitude is a way of showing that we love them in return, that we appreciate the love shown to us. Friends, family, loved ones, and many others are often people we thank and we should be thankful for. But what about thanking the One who gave us those precious people in our lives?

Our God is the Giver of All Good Gifts. He is the ultimate One who has provided us with everything we need, even though at times we may think we may need more or need something different. But He knows best. We may not understand why God put that hard-to-listen-to aunt or annoying brother in our lives, but God has a purpose for everything. And whether we will find out why in this life, or in the next, we still must thank our Lord and trust that He is doing it all for our good. And that is exactly why we must thank Him.

When is the last time I thanked my God for my mom? What about for my boss? How about for the last person to whom I said, “thank you” to? All these people were put there in my life by God whether I like them or not. God gave me these people to aid me in my life in one way or another. I must be thankful to God for each and everyone of them, and if there is an occasion, tell them “thank you” too!

This Thanksgiving let us remember that God is the ultimate designer of our lives and gives us the people we need in our lives and when we need them. Let us not forget to thank our Lord for these people and for His Great Love towards us that He takes care of us through the hands of other people around us.

Marta Sniezko

Lord, Make Me…

It is said that St Francis of Assisi if the most known Catholic Saint in the world, to both Catholic and non-Catholic people. Most people know him for his love of nature and animals. Many also remember him as the one with the Stigmata. But I wanted to share with you what brought me closest to this amazing saint. His famous prayer, “The Peace Prayer of St Francis.”

Lord make me an instrument of your peace
Where there is hatred let me sow love
Where there is injury, pardon
Where there is doubt, faith
Where there is despair, hope
Where there is darkness, light
And where there is sadness, joy
O divine master grant that I may
not so much seek to be consoled as to console
to be understood as to understand
To be loved as to love
For it is in giving that we receive
it is in pardoning that we are pardoned
And it is in dying that we are born to eternal life
Amen

This prayer basically sums up life’s goals and the purpose for us to be on this earth. And ultimately, if I follow this recipe, I will find peace in my life.
The part in the prayer where he says, “Grant that I may not so much seek to be consoled as to console,” hits me every time. So many times, I think that I need someone to make me feel better, that I need a shoulder to lean on, that I need someone to hear me out. Yes, it may be true, but I need to see that there is something more important than that. That there may be a person around me that maybe needs that consolation a little more than I do, or that understanding a little more than I do. Now don’t get me wrong, St Francis did not write to never be consoled, but “not so much seek to be consoled”. In other words, he is stressing the fact that I need to be more concentrated on others’ needs rather than my own. Not to ignore my needs, but to put them second.
One would ask, “But why? What do I get out of that?” Well, the answer is in the next part of his prayer. “For it is in giving that we receive… pardoning that we are pardoned… dying that we are born to eternal life.” Isn’t that ironic? By doing one thing, we receive the opposite in return! Amazing how our Lord works! By placing myself after others’ needs, I am hitting two birds with one stone.
I remember as a child, when my parents would take me to Church on All Saints Day, for example, and tell me about certain indulgences that were granted to us if we say certain prayers and such. My mom would tell me that you can either use the indulgence for yourself or offer it for a soul in purgatory so they can get to Heaven. For me it was common sense to offer it for a soul! I would think that if a soul got to Heaven because of a prayer I said, that this soul would be my best friend forever and pray for me too, so I get to Heaven. It was like a 2 for 1 sale in my childhood brain. Two people in Heaven instead of one!
Now of course, remember, I was only a child. But I hope it helped get my point across. By attending to others’ needs before my own, I can get that 2 for 1 blessing, too! And that is what St Francis has taught me in this prayer.
So hopefully, as we celebrate his upcoming feast day, St Francis can help us become less self-centered and more attentive to others around me needing all different kinds of help. So that our eyes can be open to all the opportunities to get those 2 for 1 blessing!
St Francis of Assisi, pray for us!

August 2019

Every August, thousands of Polish people make pilgrimages either by foot or by other means to a very special place. Whether they travel to Czestochowa in Poland, or to other similar shrines, they all want to show their love and gratitude, and ask for any graces they need.  On August 26, we will celebrate Our Lady of Czestochowa, Queen of Poland.

Being Polish, you probably know the story of Czestochowa, maybe have been there, walked a pilgrimage, or maybe  just heard of Her. Our Lady of Czestochowa has a special place in Polish hearts.

As the famous song “Czarna Madonna”  goes, “There’s a place on this earth, that everyone wants to return to. The place that she reigns from with two scars on her face. She has a sad and worried look as if to ask you to place yourself in her motherly care. Madonna, Black Madonna, how good it is to be your child. Please allow, oh Black Madonna, to take shelter in your arms.”

Our Lady of Czestochowa has cared for and protected the nation of Poland for hundreds of years. And she was always victorious with those that put themselves in her care, in her arms. I can go on and give you examples of all the historical battles or all the personal hardships in which the Black Madonna was asked for intercession and the outcomes were miraculous. But that would probably not hit as hard as something that, in my opinion, leaves many people in awe.

If Our Lady of Czestochowa was just an icon, and all the stories untrue, why would millions of people who received her help in one way or another leave her gifts of thanksgiving? I’m talking about the millions of rosaries, jewelry, crutches, and lots of other items that are left in sanctuaries dedicated to the Black Madonna all over the world. If you have ever visited Her Shrine in Czestochowa, Poland, for example, you will know exactly what I mean. When you see the walls of the shrine filled top to bottom with gifts of gratitude for Our Lady’s Grace in these individual lives, it hits you. There is something powerful there.

Also, all the thousands of people who take the time and sacrifice to walk to Our Lady of Czestochowa’s Shrines praying, singing, dancing as they go along. It is a testimony. A testimony of Love to our Dear Queen of Poland. To thank her for taking care of us individually and as a nation, our nation of Poland.

If you are planning to visit a Shrine of Our Lady of Czestochowa this month, or maybe even are doing a pilgrimage, remember, if the Black Madonna was trusted and true for hundreds of years to millions of people, I am sure that she will lead you and take care of you too!

Our Lady of Czestochowa, pray for us!

They had moods, too – like you and me

In the month of June, we have many feast days, one of which is of two very great saints: St Peter and St Paul. Most likely, a fact we all know about St Peter is that he was the first pope, and that St Paul fell off a horse. We know that they were great and important leaders in faith and therefore we venerate them both much now. But is there something more that we can see from Holy Scripture that can show us who these famous men were? Was there a human, everyday side of them that maybe we can all relate too?

We were all called to holiness. It’s our ultimate goal of this earthly life. Becoming a saint is attainable for each one of us. And if we look at both holy men, who journeyed through life trying to reach this same goal, we will see that they were completely human with human nature just like us. They laughed, they cried, they stumbled. They were as human as humans can get.

St Peter, for example, was a simple fisherman. Not much out of the ordinary those days, with probably no formal education, trying to lead a regular life by sustaining his family through his trade of fishing. Once Jesus called him and put him as the head of His Church, St Peter gave his all, even though he may have stumbled at times, he persevered in his faith. St Paul, on the other hand, was a very highly educated and elite citizen of his time. His story of persecuting Christians, because he was a fervent Jew, shows that he believed in certain values he was taught. Once God opened his eyes, and threw him off the horse, he completely dedicated his life to Christ using his life as an example of God’s Great Mercy. They both went through life, the same hard and trying life that we all must go through. But life is full of joys and sorrows, ups and downs, good days and bad days. We can very much see this in the Scriptures that show us different sides of these strivers for sanctity.

St Paul is very well known for his joyful phrases when he had times, he could not contain his happiness because of God, “Rejoice in the Lord always; again I will say, rejoice!” (Philippians 4:4) Peter also had his days when he was enthusiastic about faith. “Peter said to Jesus, ‘Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah.’” (Matthew 17:4) I know I can relate to this, when everything just seems to be going very well, and everyone around me is in a good state of mind. Then I am all about keeping the current mood and doing anything to keep it that way. But like St Peter was brought back to reality by God Himself, so I must remember too, that life is more than just those good times. “Life is a bowl of cherries” a good friend once told me. “You have the sweet cherry flesh, and then there are the pits.” So true! You can’t have life with just all the sweets and none of the hard pits. But even when we hit a “pit”, I should still thank God for that “pit” in my life.

The pits; the times when we feel low, sorry, and disgusted with ourselves. St Peter went through that too! “He fell down at Jesus’ feet, saying, ‘Go away from me Lord, for I am a sinful man, O Lord!’” (Luke 5:8) St Paul also had his hard days when he writes that “there was given me a thorn in the flesh, a messenger of Satan to torment me”.(2 Corinthians 12:7) Even though he doesn’t exactly say what that thorn was, I believe we can relate and realize we are not the only ones with thorns in our sides in this life. But we must stay strong, and keep going since, as St Paul says, God gives us the strength to carry on. “I can do all things through Him who strengthens me.” (Philippians 4:13)

Just like us, they had their mood swings, their ups and downs. When St Peter was courageous and “high” on faith, he would give up everything for Christ: “Peter said to Him, ‘Even if I have to die with You, I will not deny You.’” (Matthew 26:35) I’m sure we can relate to a day in our life when we were on this same “high” of faith, where we believe that nothing will stop us. Then, the first test comes, and we fall straight on our face. Do we then give up? Do we go and despair? No. St Peter shows us that he got up and came back to Jesus. Yes, he failed horribly. He denied Christ. Not once! Three times! I’m sure we can say that we have failed Christ on more than several occasions as well. But that is not the end. St Paul says, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” (Romans 5:8)

There is where our hope lies. And that’s what these two great and holy men show us. We were not born saints, and neither were any of the ones who already are saints. We were all born sinners. But Christ died for Peter, for Paul, for you, and for me even when we were all still sinners, to show us His Love and give us a reason to strive to become His saints. What better way to repay God for all the Love He has shown us than by becoming holy? Becoming holy in the everyday things we go through, just doing them the best way we can with God.

Sts. Peter and Paul, pray for us!

On May 1, 2019, the Polish President, Andrzej Duda, quoted a quote from the Pope John Paul II. on Twitter: “Entering the EU structures on an equal footing with other states is for our nation an expression of a certain historical justice. And on the other hand, it is the enrichment of Europe. Europe needs Poland. (…) Poland needs Europe “- Saint. Pope John Paul II

The above quotation reminds us that the Christian heritage of our nation and the establishment of the Polish State at the time of Baptism is a spiritual and historical reference point for every Pole, of which everyone should be proud, and which places us Poles in a family of nations sharing a common Christian tradition. The Holy Father John Paul II reminded us about this during his pilgrimage to his homeland in 2003.
“Poland has always been an important part of Europe, and today can not be excluded from this community – said the Pope. He strongly emphasized that “Europe needs Poland” and “Poland needs Europe,” and “can enrich Europe.” He appealed for “active building of a spiritual community based on the values that have allowed it to survive the decades of institutional atheism”. ”The Polish nation was shaped on the basis of God’s commandments. ” „I do not stop praying for it, “he said.
Let us also remind you that the Pope spoke about the “spiritual unity of Christian Europe” in 1979, when nobody dreamed of the vision of a united Europe in its present shape, and the doctrine of the Cold War and division of the continent with the Iron Curtain into two hostile camps caused many journalists to think that these were the messianic dreams of the Slavic Pope. In the American Newsweek, the papal vision of a united Europe was called a dream of a Slavic pope.
Eighteen years later in 1997, in a changed Europe, John Paul II has returned to this subject again: “There will be no unity in Europe until it is a community of spirit. This deep foundation of spirit brought Europe unity and for centuries it strengthened Christianity with its Gospel, with its understanding of man and contribution to the development of the history of peoples and nations. This is not an illicit appropriation or wrong grasp of history. The history of Europe is like a great river, into which numerous tributaries and streams fall, and the diversity of traditions and cultures that create it is as great wealth. The framework of European identity is built on Christianity. “
When today we look at what the discussion about the unity of Europe looks like, the most common questions are whether it will pay off. Who will receive subsidies, who will occupy what positions? Economy and politics dominate – unfortunately of a too liberal sort. The exception in the discussion about the future of Europe were the words of John Paul II, who first put spiritual issues and cultural and civilizational heritage, and he asked not about power and profit, but about what we can give of ourselves, and with what we can enrich others.
The Pope urged us not to be afraid to show our heritage, to face challenges, and not to be ashamed of their identity and not reject their Christian roots. He called us to give testimony.
He said to the bishops of our nation in 1997: “The Church in Poland can offer a unifying Europe its attachment to faith, its religious inspired custom, the pastoral effort of bishops and priests, and probably many other values that would make Europe a unified organism  pulsing with not only high economic achievement, but also the depth of spiritual life. “
These words take on a special expression before the upcoming elections to the European Parliament. They should take these words to heart both as candidates for EU positions as well as voters. The future of Europe also depends on us.

 Fr Thomas Koys, M.A.,S.T.L.