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

How many of us, thanks to this prayer, have begged or implored a lot for ourselves and for others. This prayer gives comfort and comfort and help. From my own experience, I can say that when you pray the rosary regularly, often with a specific intention, then all matters are somehow easily resolved, sometimes you just feel lighter at heart, knowing that Mary takes care of us and intercedes for us. Therefore, let us try not to neglect this prayer and when some harder, difficult moments come, let us take it in our hand and pray through Mary’s intercession for our intentions. Especially now, in this difficult time that we are going through, times of an epidemic, where so many people died, where so many people fell ill and are still ill, of course, we recommend the victims, we recommend the sick, but this is also and perhaps a contribution to strengthen our prayer, to devote a little more time to God, to pray for our homeland, but also for the whole world for all humanity. And Mary will not leave us, we can say that she will intervene. As she did it more than once. We certainly remember how through her apparitions she asked to pray for favors for the whole world. Especially during the Fatima apparitions.

We are to be constantly aware of the truth that is joyful for each of us, that apart from our mothers who gave us life, we also have a mother in heaven, a mother who cares for our needs, and above all for our supernatural life, for our faith and love to her son Jesus Christ. The basic text of the New Testament that Mary is the Mother of all Christians are the words spoken by Jesus from the cross to his Mother and beloved disciple John. They are well known and often explained both from the pulpit and in the theological writings. Let us therefore listen to the words of one of the Mariologists who commented on this passage: Saying to the Mother: “Woman, here is your Son and to the disciple, Here is your Mother, Jesus proclaims Mary the Mother of all his followers, whose figure is the present beloved disciple. So the holy virgin is the spiritual mother of all believers, she is the mother of each of us. It is not by our invention but by the will of Jesus Christ. ” That is why Christ chose her to be our Mother. May we never be orphans here on earth either. She is the intermediary who brings our prayers to His throne. And it’s beautiful, it’s great to believe and do it. Because, like the Lord Jesus, Mary also knows what we need best. And he also knows how to direct our lives so that we achieve salvation, only on our part it is enough to open up to it – nothing more. It is difficult, of course, sometimes we do not see the point in it, it can bring hard experiences for us at times, but as a consequence we may later come to the point that it was necessary and will have salutary fruits for us. It is enough just to give some area of your life to God, and preferably the whole area.

Because if we trust God, we trust the Holy Mother, we will not be afraid of anything here on earth because we will know that they are with us and look after us, and there is no better care than that coming from them. And it can be said that we are kind of lucky as Christians having also the Mother of God as a Mother, that she left us so many prayers, so many opportunities to resort to her in our various needs, so that she would be our intermediary. Let us use this beautiful gift intended for us as often as possible, so that Mary may also see our commitment to the matters of faith, to God’s matters, to the matters of heaven. Therefore, let us take care that we are, above all, good Christians and that we remain faithful to God’s word. This problem resonates also in the Gospel, when we hear that it is sometimes from ourselves, from our behavior, that the bad things that Jesus calls unclean come out, for example, our speech, our relationship to other people, our relations with others. What we say, what we do, we decide it ourselves, it comes from within us and we are responsible for our actions, already here on earth, but also before God.

It is a great responsibility for us, so it is worth considering what deeds, words come from our interior, what our interior is, what is our heart, how our conscience is formed. Let’s even follow what happened today, what last week looked like, what our relations with others looked like, what our relationship to God looked like. Because God gave us commandments to help us, to help us achieve salvation. And it seems to me that the problem today, but also earlier, is that we want to adapt the commandments to our lives, we even want to change them so that it suits us, and here the essence is different, the Lord God gives them to us He gave, presented in a very simple way, later the Lord Jesus explained them to us during His earthly activity and we only need to accept it, open up to it and then we can be sure that nothing bad will come out of our heart. Let us take care of it, let us be open to God’s grace, which he wants to offer us in his word and in the sacraments, and let us share both our sorrows and joys with our most wonderful Mother, the Holy Mother, a Mother ready to help us constantly.

Because the action of the Lord God is sometimes incomprehensible to us, He knows perfectly well what a man needs and when he is to intervene in his life. On our part, it is enough to open ourselves to His grace, to His blessing, not ceasing to pray, not ceasing to be faithful despite various adversities that may occur. The Lord Jesus speaks to us in the Gospel, let your speech be yes, no, no. Clarity, clarity, transparency. These are the qualities that the Lord Jesus requires of us. He did the same as He was here on earth. He knew how to talk to Pharisees, he knew how to talk to Sadducees, he knew how to bring lost souls to him. So let us draw as much as possible from this unsurpassed pattern. Because he can give us salvation, that’s our assurance, but how we approach it depends only on ourselves, on our attitude, and on our commitment to faith.

Let us remain convinced, therefore, that Mary also wants us to pray the rosary frequently, especially for this modern world, which offers us newer and newer facilities for joy, reforms, changes that often do not go hand in hand with God’s plan. St. John Paul II also prayed the rosary very often, very often he had it in his hand. He even said it was his favorite prayer. Let us also bear this in mind. But let us keep our reason, let us keep our Christian, Marian identity. Let us continue in this trust in Mary and let us not give in to the temptations of this world, which are transitory, but let us fight for eternal life for the salvation of our soul because it will be permanent.

KS. MATEUSZ KOZŁOWSKI

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.

Jesus tells us, ““You are the light of the world.” And further, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:14,16).

But now and again, I think to myself, “How can I be a light when there are times that I feel like I don’t have that light in me?” Such days do happen, and they feel horrible. But there is no excuse since God is asking me to be a light for others! But how?

Ever since I was a little girl, I had always been extremely fascinated by the moon.  It is always so amazing to me when there are nights with a full moon and it illuminates everything so well.

You might stop me here and say, “Hey, what has the moon anything to do with this?” Actually, in my opinion, it has a lot to do with this. Just hear me out.

When I was about 12 or 13 years old, I remember sitting outside gazing at the moon and the moonlit surroundings. Taking in the amazing sight, I remember thinking about how the moon actually has no light of its own, but that it only reflects the light of the sun and in turn illuminates the nights for us. And how if the earth got in its way, it reflects less light, like when a half moon occurs.

For some reason, I had quickly compared it to Jesus, His Light, and me. If Jesus is the Sun, the source of The Light, He is calling me to be an extension of His Light for the world. So just like the moon! I can be like the moon if I stand in “direct view” of Jesus and let His Light “reflect” off of me and illuminate the world in it’s “darkness”. That’s it! And the more “in line” I am with Jesus, without the world, the “earth”, getting in the way, the brighter I can reflect His Light. So yes, it is true; I do not have Light of my own to shine in this world. But I can reflect His Light to others and it’s up to me how much of His Light I will allow to reflect off of me.

So spending time with Jesus in prayer, during Mass, and throughout the day will bring me more “in line” with His Light. Now the other part is the reflection. I can’t just stay in the Adoration Chapel 24/7! I have to then go out and do whatever it is I do at home, at work, with friends, on the street, but with Jesus and His Light in heart and mind. Then automatically, I will start reflecting that Light to others.

God Bless and Shine Bright!!!

Marta Sniezko

    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

Today as we celebrate the solemnity of the Epiphany of our Lord, we read about the homage which the wise men paid to Christ born in Bethlehem. They brought gold, frankincense and myrrh!

For centuries, the gifts the Magi placed at the feet of the Messiah have symbolized true worship. By depositing gold, they emphasize His royal divinity; By giving incense they profess that he is a priest of the new Covenant. By offering myrrh, they worship the prophet who will shed his blood to reconcile humanity with the Father.

Their gesture has a deeper meaning. For, according to the mentality of the ancient East, it constitutes the recognition of the person of Jesus as God and Lord. It is an act of submission. The wise men want to state that from now on they belong to the ruler and recognize His sovereignty. This affects their subsequent decisions. They can no longer follow their prior path on their return, they cannot go back to Herod, they can no longer be allied with this powerful and cruel tyrant. They are now forever following the path of the Child, a royal path. The newborn King has given them an audience and thus an  invitation to participate in His mission. They are the representatives of us today. From now on, every Christian is invited to participate in Christ’s royal, priestly and prophetic mission. We are to be like royal gold of the purest quality, and at the same time, a people offering our lives in the priestly sacrifice of love with one goal: our own salvation and that of our brothers. This is done by proclaiming the Word of Christ by our actions. And this, in turn, includes us in His prophetic mission. Saint Peter describes our vocation in his letter: “But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises of him who called you out of darkness into his wonderful light “(1 P2: 9)

Let us then take the advice of St. Augustine, who reminds us: “We, also recognizing Christ as our king and priest who died for us, ought to celebrate Him as if we had brought gold, incense and myrrh; all we lack is this, that we testify about him by taking a new path, different from the one by which we had arrived.”

Roman Harmata PA

Our spiritual health is just as, or even more important than our physical health. It has to do with our soul. It might just be a perfect time to reflect on the health of my soul; examine it for any deficiencies or what junk I have to get rid of. These can become lofty goals for this new year.

Maybe it is spending more time in prayer? Be specific. “I will say the rosary every day.” Or, “ I will sign up for an hour per week  of Adoration at my closest Adoration Chapel.” Or maybe it is something that I need to get rid of? Like not watching 3 hours of TV series, but instead spending that time with my family or loved ones. Think about it.

What will bring me closer to my Creator and beautify my soul which will live forever, unlike my body which will one day perish? Once I focus on my spiritual health, taking care of my physical body will follow. “But seek first His kingdom and His righteousness, and all these things will be added to you.” (Matthew 6:33)

Wishing you all the blessings and strength of Our Lord for this new year and for the successful completion of our New Year Resolutions.

Happy New Year 2020!

Marta Sniezko

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

The history of the chosen people, can be called a great Advent, full of expectation and longing. Each chapter and verse of the Holy Scriptures echoes this yearning and waiting. The best proof is found in the Advent readings: the longing of a nation deprived of its homeland, sent to captivity, is a symbol of the spiritual longing of the heart away from the source of love, peace and security. This cry for the Savior, for deliverance from the oppression of sin, is a plea for a Guide who will lead you safely to Heaven’s gates. The Advent prayer should be imbued with a spirit of deep faith. It is the main note of liturgical and life Advent, faith in the coming of Christ and his presence among us.

In the first letter of St. Peter, we read: “Watch! Your adversary, the devil, roars like a roaring lion, seeking someone whom to devour. Be strong in faith, resist him.” The evil spirit during our Advent life does everything to dissuade us from salvation, vigilance and faith. Sometimes you can hear the explanation: I don’t have time for faith, for prayer, for God … As if God was an addition to our lives; as if He was an “addition” to pre-Christmas shopping. As if the soul is an addition to our existence … when it is the essence of our person, and nothing else but the union of the soul with God in love is the meaning of our life. Jesus is life itself! So you must have time for him – anytime, anywhere! Since Advent is the start of the new church year. He tells us – Stop! It compels us to stop and reflect, to faith and vigilance, to prayer and spiritual preparation, to be ready not only for a proper Christmas experience, but to someday stand up “before the Son of Man”.

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