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A Swarm of Locusts: Rev 9:1-11 — Marc Sims

The seven trumpets in the book of Revelation (along with the seven seals and bowls) contain some of the most unusual elements of John’s apocalyptic vision. The fifth trumpet has led to some of the most interesting interpretive conclusions. Hal Lindsey, back in 1973, was the first to conjecture that the locusts described in this […]

A Swarm of Locusts: Rev 9:1-11 — Marc Sims

AMEN

The Crown of Thorns

“The Crown of Thorns Reveals to us the Evil of Venial Sin.” from Revelations or Effusions of the Heart of Jesus by Father Alexis LeFebvre.

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‘Plectentes coronam de spinis, posuerunt super caput ejus.’

‘And platting a crown of thorns, they put it upon His head’ (Matt. xxvii. 29).

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The crowning with thorns was one of the most cruel sufferings and bloody outrages endured by Jesus Christ on the day of His dolours and death. Both blood and tears were in the eyes of that meek Saviour when, with a reed in His hand, He silently and lovingly gazed on the soldiers and executioners, who, as they passed, bent the knee before Him, saying insultingly, ‘Hail, King of the Jews!’

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But a crown of thorns around a heart! Can we conceive greater suffering, and what means this mystery of pain and love? I will give them a Heart to know Me. Let us repeat this touching text: ‘I will give them a Heart, My Heart, and they shall understand,’ We have already learned from the Cross of this Divine Heart what mortal sin is; the thorns of this crown are a figure of venial sin, those slight and numerous faults for which idle and cowardly souls forgive themselves, alas, but too readily, for they wound and tear the Heart of Jesus.

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This is, doubtless, a most important and necessary subject for those who will some day read this book. The habit of small faults is an immense danger, and causes the death of souls by that sad slow malady called tepidity, which is a most difficult subject to treat of. I tremble to say too much, lest any faithful, and at the same time fearful, souls, who may apply these words to themselves, should be alarmed or discouraged; but far more do I fear saying too little on this subject, and so leaving many others to sleep in death.

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O Sacred Heart of Jesus, thou hast promised to heal all hearts, even those that are tepid and lukewarm; be Thou our strength and light; we can never have greater need of thy grace, never have we more confidently invoked it! We shall, then,

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I. Examine the signs or symptoms of this malady.

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II. Study its character or nature. III. Point out the remedies.

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I. A few words will suffice to enlighten the welldisposed soul ; for there are certain signs by which the malady and its dangers are made evident; thus, the habit one has of committing venial sins ; the frequency of these slight faults, and above all an habitual contempt of little things—I mean small graces, or rather, small infidelities; habitual negligence in all that concerns the service of God, such as prayer and receiving the Sacraments; disgust, ennui, and routine in pious exercises; and above all when there is scarcely any resistance or struggle before committing a fault, and but little remorse or repentance afterwards. All these are alarming symptoms, and may well cause you to fear. If you are not already struck with this malady, you are certainly threatened with it; already have you plunged many of these thorns into the Heart of your God ; you have wounded Him by all these infidelities.

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But there is no thorn that tears this Heart more cruelly than a divided soul, which gives itself but partially, fighting continually against His love, refusing Him almost every sacrifice. As if it were possible to reconcile the Gospel with the world, or to mingle heaven and earth! Jesus could not endure a soul in such a state, and would not remain with it; it would disgust Him; He would soon reject it, and cast it out of His Heart. And mark this well : the more the graces received, the more alarming are the symptoms, and the more is death to be feared. Yet, again, do you understand what it is that makes this state so sad, and the contrast between the two hearts so horrible? The one burns with love, devoured by the flames of the most ardent charity ; the other is tepid and languid, what do I say? it is cold, and will soon be frozen in death! Dead from the very heart!

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II. Let us now study the characteristics of this sad malady, and at once declare it to be, not only a condition of pain, but replete with danger.

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These divided souls and weak hearts generally suffer much; for God is not pleased, nor can He be; then He complains, He often threatens, and sometimes strikes. He complains; and thenceforward there is not the same confiding intercourse. He is resisted, and can no longer give His peace. Who that resists Him can have peace? The soul withdraws from Him, and then His light becomes less, and finally disappears. He threatens: I will place, He says, thorns in all his paths; the malediction of the Lord is ready to fall upon him who fights his battles with cowardice, and who negligently performs the Lord’s work. ‘Cursed be he that doth the work of the Lord deceitfully’ (Jer. xlviii. 10). At last He strikes, and sometimes with heavy blows of justice; He makes His thunderbolts fall upon these ungrateful children to rouse them from their sleep of death, unless some day, fully disgusted, He holds His peace, and flees away, which is incomparably more fatal for the soul, which is thus left to die. All these, and the following verities, are of faith, reason, and experience. God has said, and you also know, dear reader, that you have never been really happy in the service of God, except when you have been faithful and generous.

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But it is time for us to enter upon the terrors of this subject, and to speak of the dangerous character of this sad malady of tepidity, which infallibly leads to the death of souls—yes, infallibly; but—and this is what appears to me so terrifying—it leads the soul very gently on to this fatal termination: Paulatim, by little and little, says the Holy Spirit, and so imperceptibly that a soul may be really dead, and yet preserve the appearance of life. Three kinds of paths or descents lead to this abyss, all so rapid and imperceptible, that the progress, or rather the fall, is scarcely observed. This explanation is necessary for the comprehension of two sentences which seem to contradict each other. God says, they shall fall little by little, very gently: ‘He that contemneth small things shall fall by little and little’ (Eccles. xix. 1). St. Bernard says, ‘They begin by small things, trifling faults, and soon are carried away,are precipitated into great ones, and then into crime, because the descent is gentle and rapid at the same time.’

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The path of illusion is one of the ways by which the soul goes to its death. Self-deception is so easy. What! when even the science of theology is not always sufficient for a priest to be able to pronounce whether the sin of which you accuse yourself is mortal or venial; and yet you do not fear to decide in your own favour! Nevertheless there is not a great distance between a thought negligently resisted and the commencement of complaisance, or even of guilty desire; not so great a distance as you may imagine between a look of imprudent curiosity and one of impurity. ‘Fear then: thou hast the name of being alive, and thou art dead’ (Apoc. iii. 1). Yes, perhaps even now you are dead, and at the bottom of the abyss!

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Another path is that by which the soul is drawn away. This fatal habit of easy indifference, this life of self-indulgence and concession, ends by overcoming the will. There is first a force which lessens the attraction to what is good, and an influence augmenting the attraction of evil; then a day comes when the measure of evil is full, and the soul is crushed under the weight of a thousand trifling faults, which, though considered to be but trifles, are sufficient by their frightful accumulation to destroy its life; there is no courage to resist the supreme effort of the perfidious enemy, who only waited for this day and hour to give battle and to triumph. You will understand I do not not say that venial sins will in the end become mortal; ordinarily this would not be true, though i

t is certain that in matters of justice they might in some cases impose an obligation sub gravi, and form a grave matter or crime, and consequently a mortal sin. I mean merely -to say that generally the soul enchained by the force of habit finds itself gently, but surely, conducted by this path of attraction to death—that is to say, to mortal sin. Finally, there is the road of divine justice or chastisement. Wounded and outraged by all these resistances to grace, wounded and outraged in His love by all these infidelities and faults, God is at last exhausted, even His Heart is filled with disgust. At first He is silent; He withdraws Himself, He abandons and even curses this soul; and then—the terrible word must be said—He rejects, and finally vomits it: ‘Because thou art lukewarm, I will begin to vomit thee out of My mouth’ (Apoc. iii. 16). O misery! Destiny a thousand times more sad in one sense than that of the sinner! Jesus wishes not for his death, but that he might return to life. Comprehend, then, my dear reader, the difference. If you are a sinner, Jesus Christ pities you; He opens His Heart to you, and will shed tears of compassion over you, and the treasure of His merciful pity. Weep, and He will pardon you ; but if you continue tepid, He cannot endure you; you disgust Him; He will vomit you forth out of His mouth. ‘I will begin to vomit thee;’ and perhaps this has already begun. ‘I would thou wert cold or hot. But because thou art lukewarm, I will begin to vomit thee out of My mouth’ (Apoc. iii. 16).

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To vomit! This is the terrible word which I cannot write without trembling, and which I had even rather not attempt to explain here, for fear of plunging some soul into despair. I will, then, merely ask when and how Jesus Christ could return, and take back this soul which He had once vomited forth with disgust? I wish to know if there is anything by which the soul can be roused from this death-sleep or restored to life. Would good reading effect this? We know that many sinners have been converted by reading good books—St. Augustine, Ignatius Loyola, and many others we could name; but have you ever seen or heard of this effect upon a tepid soul? Would confession be likely to rouse it? Alas, a tepid soul prepares itself without care, and approaches this Sacrament unconcernedly, not even understanding what the priest says! Would Holy Communion effect it? On the contrary, most certainly a tepid Communion would consummate the evil, and the soul would sink into an abyss of sin and death. Would, then, the Holy Scriptures, which are searching, efficacious, and penetrating, and by which God has often worked wonders, be the means of restoring this soul to life? Alas, it is rarely, indeed, that lukewarm souls are touched by the Holy Word, for they have ears and hear not.

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It may be truly said that nothing can arrest them when once they begin to descend into the abyss; nothing can raise them when once they have fallen; nothing restore them to life when they are dead. ‘I would thou wert cold!’

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Yet, further, mark the difference. I will suppose a fervent soul finds itself a prey to sudden and horrible temptation. If it yields and begins to fall, it is alarmed, and immediately asks whither it is going, and prays its guardian angel to arrest and protect it. Startled and aroused even by the shock of its fall, it sorrowfully asks where it is, and cries from the bottom of the abyss to God to have pity. ‘Out of the depths have I called to Thee, O Lord.’ But the tepid soul, on the contrary, which gradually, imperceptibly descends, never stops to inquire whither it is going, or where it is. The barren tree is fallen, is dead! Is there not every reason to fear that as it falls, so it will lie? But enough, O my God ; perhaps even too much for more than one soul; and how do I tremble lest in these words I may have written my own sentence! Let us, then, hasten to say there is yet a remedy, and that we must never cease to hope.

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III. Yes, you can be healed, if you wish, and I am about to point out two remedies, which are as infallible as they appear mild and easy. Do you really wish for them? Will you be made whole?

The first, then, is prayer; above all, prayer to the Sacred Heart of Jesus. He has promised to save and heal all who invoke Him with confidence, even tepid souls : a spark of love, or a tear shed over you, will recall you to life. Say to Him, then, ‘O my Jesus, he whom Thou lovest is sick’ (John xi. 3); ‘O my God, I die !’ and He will have pity on you, and will restore you the strength and joy of the years of your first fervour. Have confidence; cast yourself into this Divine Heart.

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The second remedy is even more simple, easy, and prompt: it is action, or sacrifice. You will try to conquer yourself, and will at once commence by a little sacrifice. You will gain a victory over yourself by restraining your lips even from one useless word, or by repressing the idle curiosity of a look in walking in the streets or in the church. You will make this sacrifice to-day in honour of the Heart of Jesus, and He will recompense you by the peace and joy of His love. To-morrow offer Him two sacrifices, two equally easy victories; then three, and four. Thus you will go on for several days, and there will be a proportionate increase of peace, love, and joy in your hearts. I assure you that not only will you be healed, but you will live joyfully for His glory, and you will live to die no more. Thus each day you will remove some of those thorns which wound His Heart, and this grateful and faithful God will daily bestow upon you a more abundant portion of life and grace. ‘That they may have it more abundantly’ (John x. 10).

1st Sunday of Lent, the temptation of Christ in the desert. From St. Augustine:

“Our pilgrimage on earth cannot be exempt from trial. We progress by means of trial. No one knows himself except through trial, or receives a crown except after victory, or strives except against an enemy or temptations. The one who cries from the ends of the earth is in anguish, but is not left on his own. Christ chose to foreshadow us, who are his body, by means of his body, in which he has died, risen and ascended into heaven, so that the members of his body may hope to follow where their head has gone before.”

Mario Keča

Vjerojatno bi trebalo promijeniti i Evanđelja, točnije, ono što nam je Krist govorio. Da nam govori danas, vjerojatno bi govorio potpuno drugačije. Pa, niti On nije mogao znati što će biti danas, zar ne? Biskupu bih preporučio da pročita ”Braću Karamazove”, i to ”Legendu o velikom inkvizitoru”! Ako se sam u njemu ne prepozna, recite mu daje to upravo njegova slika! Ako je i od jednog biskupa, previše je! Kao što naši ljudi kažu: ”Što jedna budala može napraviti štete, sto pametnih ne može popraviti!” A, da je samo jedan:::!!!

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Webbplatsrubriksuzana monika Hem Blogg Om Kontakta oss 220521 ENGELSKA| ITALIENSKA Ignatius Home andlighet Logo Andliga övningar för intern läkning Datum 26.05.2022 – 29.05.2022 Smärtsamma minnen av traumatiska händelser som förblir registrerade i vårt undermedvetna och även i våra kroppar övervakas mer eller mindre av var och en av oss. Under vissa omständigheter som utlöser dem, stänker dessa minnen, dessa känslor, dagligen och överväldigar oss som plötsliga starka känslor som vi inte kan innehålla och tvinga oss att bete oss irrationellt. Ibland kan de också orsaka oss vissa fysiska tecken och till och med sjukdomar. I sådana fall talar vi om psykosomatiska sjukdomar. Sömnlöshet, huvudvärk, buksmärtor och andra delar av kroppen, allergier, andningsproblem och olika inflammationer, och till och med cancer, kan vara konsekvenserna av vissa psykologiska traumor från barndomen. Medicin, psykologi och psykiatri hjälper redan till stor del till att förstå dessa problem och är mycket bra på att diagnostisera. Men ibland mer ibland kan de lindra och behandla dessa svårigheter. I andliga övningar för inre helande accepterar vi vården och motsätter oss dem inte. Men vi försöker uppgradera dem och komplettera dem med andliga medel. Vi ber Jesus att med sin kärlek hela våra sårade hjärtan, våra inre sår, smärtsamma minnen från vårt förflutna. Hans helande kärlek kan först upplevas i en grundlig bekännelse och i en djupgående gemenskap av eukaristin. När vi förlåter andra befriar vi oss själva först och helar oss själva. Genom tal, i bönatmosfären, i tillbedjan inför den Allraheligaste, i begrundan i tystnad över Guds ord, genom att skriva en personlig berättelse, försöker vi upptäcka rötterna till våra emotionella, fysiska och sociala problem. Dessa rötter förs sedan till Jesus i olika personliga och gemensamma böner, i en ödmjuk begäran om att röra vid och läka dem. Vi ber honom också att hjälpa oss att förbättra vårt sätt att tänka och leva och att behålla vårt helande. Han leder p. Mia Kekić DJ. Tack för att du registrerade dig. Ansökan skickades in! För- och efternamn*E-postadress*Telefon eller GSM*NotGDPR-uttalande Vi lagrar och behandlar uppgifter i enlighet med GDPR. Jag godkänner att min information ska användas i syfte att anmäla mig till ett evenemang. HVALA ZA PRIJAVO. PRIJAVA JE BILA USPEŠNO ODDANA! Ignatius andlighetens hem Ulica Stare Pravde 11 1000 – Ljubljana Slovenien 051 613 374 info@ignacijevdom.si Länkar Moli.si Jesuiter i Slovenien Peters nationella helgedom. Joseph Jesuitkollegiet i Ljubljana Harmolupe Engelska: Ignatian Spirituality Senaste bidragen Användbarheten av online-förberedelse för äktenskap – april 2022den 25 april 2022 Allt precis i tid. Eko av beredningen av lagen online i mars 2022den 30 mars 2022 Ett eko på den andliga helgen i Dostoyevanden 18 mars 2022 © Ignatius hem för andlighet | Sv. Titus Brandsma: časnikar, mučenec, svetnik 20. stoletja Mojca Masterl Štefanič Za vas piše: Mojca Masterl Štefanič Sv. Titus Brandsma: časnikar, mučenec, svetnik 20. stoletja Sv. Titus Brandsma. FOTO: Wikimedia Papež Frančišek je med včerajšnjim slovesnim bogoslužjem na Trgu sv. Petra v Vatikanu razglasil deset novih svetnikov. Med njimi je tudi Titus Brandsma, nizozemski duhovnik iz reda karmeličanov, pa tudi časnikar, mistik in mučenec, primeren zavetnik spletnih časnikarjev in blogerjev. 7 stvari, ki jih je dobro vedeti o novem svetniku: 1. Čudež na njegovo priprošnjo vključuje sobrata karmeličana. Ko je p. Michael Driscoll, karmeličan iz ameriške zvezne države Florida, leta 2004 prejel diagnozo melanoma 4. stopnje, je vedel, na koga se bo obrnil: začel je moliti za priprošnjo bl. Titusa Brandsme, mučenca iz nacističnega koncentracijskega taborišča Dachau. Duhovniški kolega je p. Michaelu podaril relikvijo drugega reda, košček črne tkanine iz Brandsminega talarja, ki si jo je p. Michael vsak dan pritisnil na čelo, ko je molil za ozdravljenje. Prestal je že številne operacije, da bi mu z obraza odstranili manjša rakava znamenja, tokrat pa je bil rak že zelo razširjen. Kirurgi so mu odstranili velik melanom z glave in vratu, pa tudi 84 bezgavk in slinavko. Po mnenju zdravnikov je imel zelo malo možnosti za okrevanje. In vendar je okreval. Preiskovalna komisija v škofiji Palm Beach je več kot leto dni analizirala njegovo ozdravljenje, pogovarjala se je z zdravniki p. Michaela in drugimi medicinskimi izvedenci ter 12 patrovimi župljani in dvema duhovnikoma. 25. maja 2021 je senat odločil, da je duhovnikovo ozdravljenje res čudežno, in svoje poročilo so poslali v končno preiskavo vatikanski Kongregaciji za zadeve svetnikov. 9. novembra je ta kongregacija potrdila kanonizacijo in svojo odločitev posredovala papežu Frančišku. Dva tedna pozneje, 25. novembra, je papež pooblastil kardinala Marcella Semerara, prefekta omenjene kongregacije, naj izda odlok, s katerim je bil čudež potrjen – to je bil še zadnji korak na poti k kanonizaciji. 2. Kot časnikar je bil Titus Brandsma neustrašen. Titus Brandsma je spregovoril vsakokrat, ko se je zdelo, da se vsi drugi tiho obračajo stran. Pripravljen se je bil sam zoperstaviti vladi, ki se je upirala volji ljudi. Ko je v 30. in 40. letih prejšnjega stoletja živel in delal na Nizozemskem, družbena omrežja še niso bila razvita. Kar je papež Janez Pavel II. imenoval »digitalna celina« – ta nov način komuniciranja prek meja –, je bila tedaj stvar domišljije. Kljub temu je Titus Brandsma, duhovnik karmeličanskega reda in časnikar, uspel na široko komunicirati z nizozemskimi verniki. Delal je kot urednik svojega krajevnega časnika in kot cerkveni svetovalec katoliških časnikarjev pri približno 30 nizozemskih časnikih. Kip novega svetnika. FOTO: Vatican Media 3. Poleg časnikarskega dela je bil tudi akademik. P. Brandsma je predaval na več univerzah po Nizozemski, v nizozemščino je iz španščine prevedel delo sv. Terezije Avilske. Bil je eden od ustanoviteljev Katoliške univerze v Nijmegnu (danes univerza Radboud), kjer je predaval filozofijo in zgodovino misticizma, pozneje pa je bil njen rektor. Bil je priljubljen zaradi svojega velikodušnega duha in znan po svoji nenehni dostopnosti vsem, ki so iskali njegov nasvet. 4. P. Brandsma je avtor množično razširjenega pastoralnega pisma nizozemskih katoliških škofov, v katerem so obsodili antisemitizem, brali pa so ga v župnijah po vsej državi. V Nemčiji so se skupaj z deportacijo prvih Judov iz Nizozemske pojavljala nizkotna čustva. Nizozemski škofje so v pismu predstavili ostro nasprotje med katolištvom in nacizmom ter pokazali, da sta obe ideologiji povsem nezdružljivi. V Hitlerjevi Nemčiji odziv nacistov na pastoralno pismo ni bil takšen, kot so upali nizozemski škofje: več kot 3.000 judovskih spreobrnjencev v katoliško vero je bilo deportiranih iz Nizozemske. 5. P. Brandsma je pisal in govoril proti nacističnim protijudovskim zakonom o zakonski zvezi in propagandi. Leta 1942 so p. Brandsmo aretirali, potem ko je poskušal prepričati nizozemske katoliške časnike, naj ne tiskajo nacistične propagande (kar je zahteval nacistični okupator). Nemci so mu ponudili možnost, naj temu ne nasprotuje in bi lahko mirno živel v svojem samostanu, vendar je njihov predlog odločno zavrnil. FOTO: Vatican Media 6. P. Brandsma je umrl kot mučenec. P. Titus Brandsma je bil februarja 1942 premeščen v koncentracijsko taborišče Dachau. Julija istega leta je bil usmrčen s smrtonosno injekcijo. Medicinski sestri, ki mu je dala injekcijo, je odpustil in ji podaril rožni venec. Čeprav takrat ni bila verna, je pozneje postala katoličanka. 7. Njegov god obhajamo v mesecu juliju. Titusa Brandsmo je papež Janez Pavel II. za blaženega razglasil leta 1985, v karmeličanskem redu pa njegov god obhajajo 27. julija. Ob njegovi beatifikaciji je poljski papež dejal, da je »na sovraštvo odgovoril z ljubeznijo«. ”Maria, titta på oss!”” Det står till dig: ”Maria, titta på oss!”” ”Det blommar redan för dig, det luktar för dig, en bukett små blommor, Mary!” Vi har gått in i maj månad, som är tillägnad vår himmelska Moder Maria. Den här månaden läser vi marhas, sjunger Marjis dikter och vänder oss till Maria med särskild uppmärksamhet. Den första marman var nattvarden 1851 ”Marias säregenhet i maj månad är tillbaka till 1500-talet, och regelbunden fromhet utvecklades först på 1700-talet. Den första spaten var nattvarden i Ljubljana 1851 vid seminariets seminarium. Hängivenheten spred sig snart till andra institutioner och församlingar, bland annat utanför Ljubljana, och tog snabbt en stark vändning för folket. Andakten, som de började namnge efter majonnäsblommorna, partytältet, utfördes snart utanför kyrkan – i byn, i kapellen och i skyltarna”, skrev Niko Kurent i boken Slovenernas festliga år. Šmarnice är fortfarande en av de mest populära folkfromheterna i Slovenien. FOTO: Tatjana Splichal Under de kommande dagarna kan vi också vända oss till Maria genom att be nästa bön, skriven av den pensionerade påven Benedictus XVI. Bönen publicerades ursprungligen i Youcat Prayer Book för ungdomar. Maria, du sa ditt ja, du lyssnade på Jesus, och du känner ljudet av hans röst och hjärtat av hans hjärta. Du, stjärnan danica, berätta om honom och berätta för oss hur du följde honom på trons väg. Maria, som bodde med Jesus i Nasaret, präglar sina känslor i våra liv: hans öppenhet, hans tystnad, att lyssna till Guds ord och göra det till ett verkligt fritt val. Maria, berätta om Jesus, att hon från våra ögon kommer att återspegla friskheten i vår tro och kommer att förtöja hjärtan hos alla som möter oss – som du gjorde med ditt besök hos Elizabeth, som vid en hög ålder gladde sig med dig gåvan av ett nytt liv. Maria, jungfru magnificata, hjälp oss att föra glädje till världen, och som i Kana, uppmuntra alla unga människor som ger sig till sina bröders bästa att bara göra vad Jesus säger åt dem att göra. Maria, se på de unga människorna för att bli kyrkans bördiga jord. Han ber att Jesus, som dog och uppstod, ska återfödas i oss och förvandla oss till en natt full av ljus som är dränkt av honom. Maria, Guds Moder, din himmelska port, hjälp oss att rikta blicken uppåt. Vi vill se på Jesus. Vi vill prata med honom. Vi vill förkunna hans kärlek till alla. CA NI ON 1 SVJETSKI ON MIROTVORAC BIJA VELIKI MEDLARE https://www.facebook.com/…/a.74030482…/5772365252780553/ 6 m Suzana Monika SV PAVEL VI to je gio prezime znala on je iz sjev dia ita Psalam 137. poglavlje Prethodno poglavlje | Sadržaj | Sljedeće poglavlje Ivan Šarić Jeruzalemska Biblija Tomislav Dretar Daničić-Karadžić Psalam 137,1 Na vodama babilonskim sjedili smo i plakali spominjući se Siona. Psalam 137,2 O vrbama tamo vješali smo harfe svoje. Psalam 137,3 Ah, ondje su iskali od nas oni, koji nas zarobiše, da pjevamo, koji nas srušiše, da se veselimo: ”Pjevajte nam pjesmu sionsku!” Psalam 137,4 Kako da pjevamo pjesmu Gospodnju u zemlji tuđoj? Psalam 137,5 Ako bih zaboravio tebe, Jerusaleme, neka usahne desnica moja! Psalam 137,6 Neka mi jezik prione za nepce, ako se tebe ne bih spomenuo, ako ne bih držao Jerusalema visoko iznad svake radosti svoje! Psalam 137,7 Napomeni, Gospode, sinovima Edomovim dan jerusalemski; oni su vikali: ”Razorite, razorite ga sve do temelja!” Psalam 137,8 Kćeri babilonska, vrijedna propasti, blagoslovljen je onaj, koji ti plati djelo tvoje, što si ga učinila nama! Psalam 137,9 Blagoslovljen je onaj, koji uzme i razbije o kamen djecu tvoju! Psalam 137,1 Na obali rijeka babilonskih sjeđasmo i plakasmo spominjući se Siona; Psalam 137,2 o vrbe naokolo harfe svoje bijasmo povješali. Psalam 137,3 I tada naši tamničari zaiskaše od nas da pjevamo, porobljivači naši zaiskaše da se veselimo: ”Pjevajte nam pjesmu sionsku! Psalam 137,4 Kako da pjesmu Jahvinu pjevamo u zemlji tuđinskoj! Psalam 137,5 Nek` se osuši desnica moja, Jeruzaleme, ako tebe zaboravim! Psalam 137,6 Nek` mi se jezik za nepce prilijepi ako spomen tvoj smetnem ja ikada, ako ne stavim Jeruzalem vrh svake radosti svoje! Psalam 137,7 Ne zaboravi, Jahve, sinovima Edoma kako su u dan kobni Jeruzalemov vikali oni: ”Rušite! Srušite ga do temelja! Psalam 137,8 Kćeri babilonska, pustošiteljice, blažen koji ti vrati milo za drago za sva zla što si nam ih nanijela! Psalam 137,9 Blažen koji zgrabi i smrska o stijenu tvoju dojenčad! Psalam 137,1 Ondje, na rubu rijeka Babilonije, mi smo ostali sjedjeti ucviljeni misleći na Sion. Psalam 137,2 O vrbu iz susjedstva mi bijasmo objesili naše kitare . Psalam 137,3 Ondje, naši osvajači su nam zaiskali pjesme, a naši krvnici arije radosne: ”Pjevajte nam nekoliko pjesama o Sionu.“ Psalam 137,4 Kako pjevati jednu pjesmu GOSPODOVU u zemlji stranoj? Psalam 137,5 Ako te ja zaboravim, Jeruzaleme, nek moja desnica zaboravi ®! Psalam 137,6 Nek se moj jezik prilijepi mojem nepcu ako ja ne mislim više na tebe, ako ja ne prenesem Jeruzalem prije svake druge radosti. Psalam 137,7 GOSPODE, misli na sinove Edoma, koji govoriše u dan Jeruzalema : ” Sravnite, sravnite do temelja!“ Psalam 137,8 Kćeri Babilona, obećana razaranju, sretan koji te obradi kao što si ti nas obrađivala! Psalam 137,9 Sretan koji će tvoju dojenčad zgrabiti za smrskati ih o stijenu! Psalam 137,1 Na vodama Vavilonskim sjeđasmo i plakasmo opominjući se Siona. Psalam 137,2 O vrbama sred njega vješasmo harfe svoje. Psalam 137,3 Ondje iskahu koji nas zarobiše da pjevamo, i koji nas oboriše da se veselimo: ”pjevajte nam pjesmu Sionsku.” Psalam 137,4 Kako ćemo pjevati pjesmu Gospodnju u zemlji tuđoj? Psalam 137,5 Ako zaboravim tebe, Jerusalime, neka me zaboravi desnica moja. Psalam 137,6 Neka prione jezik moj za usta moja, ako tebe ne uspamtim, ako ne uzdržim Jerusalima svrh veselja svojega. Psalam 137,7 Napomeni, Gospode, sinovima Edomovijem dan Jerusalimski, kad govoriše: raskopajte, raskopajte ga do temelja. Psalam 137,8 Kćeri Vavilonska, krvnico, blago onome ko ti plati za djelo koje si nama učinila! Psalam 137,9 Blago onome koji uzme i razbije djecu tvoju o kamen. Saint Verena Bütler (1848-1924) a Swiss Roman Catholic professed religious and the foundress of the Franciscan Missionary Sisters of Mary, Help of Christians, – from a bio: Mary Bernard (Verena Bütler) was born in Auw, in the Canton of Argovia, in Switzerland, on the 28th of May 1848 and was baptised on the same day. She was the fourth child of Henry and Catherine Bütler, modest but exemplary country people, who educated the eight children born of their marriage in the love of God and of neighbour. Gifted with excellent health, Verena grew up happy, intelligent, generous and a lover of nature. She began to attend school at seven years of age. The fervour and commitment with which she made her First Communion, on the 16th of April 1860, remained constant in her for the rest of her life. Devotion to the Eucharist would, in fact, form the foundation of her spirituality. Having completed her elementary studies at the age of 14, Verena dedicated herself to farm work and experienced affection for a worthy young man with whom she fell in love. On feeling the call of God, she broke off the engagement in order to turn completely to the Lord. During this period in her life she was granted the grace of enjoying the presence of God, feeling Him very close. She herself said: ”To explain this state of soul to someone who has never experienced anything similar is extremely difficult, if not impossible”. (open to read the rest) María Bernarda (Verena) Bütler (1848-1924) – Biography VATICAN.VA María Bernarda (Verena) Bütler (1848-1924) – Biography MARY BERNARD (Verena Bütler) was born in Auw, in the Canton of Argovia, in Switzerland, on the 28th of May 1848 and was baptised on the same day. She was the fourth child of Henry and Catherine Bütler, modest but exemplary country people, who educated the eight children born of their marriage in t… why do you cenzor own catoliccas ?From the Letter to Diognetus – Epistle of Mathetes to Diognetus. #5-6 (LOH office of readings – available in PDF format): Christians are indistinguishable from other men either by nationality, language, or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life. Their teaching is not based upon reveries inspired by the curiosity of men. Unlike some other people, they champion no purely human doctrine. With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in, whether it is Greek or foreign… Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonor, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they rejoice, as though receiving the gift of life. They are attacked by the Jews as aliens, they are persecuted by the Greeks, yet no one can explain the reason for this hatred… Christians love those who hate them just as the soul loves the body and all its members despite the body’s hatred. It is by the soul, enclosed within the body, that the body is held together, and similarly, it is by the Christians, detained in the world as in a prison, that the world is held together. The soul, though immortal, has a mortal dwelling place; and Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself. Amen Lijepo je što postojiš 4 m · Kada je metak pogodio moje srce, nisam umro. Umro sam kada sam vidio tko je pucao. Tomislav Ivančić 7 m · [GENERACIJA DUHA SVETOGA] ”Ajmo biti generacija Duha Svetoga, trijezna, mirna, razumna generacija. Duh Sveti ti pomaže u bitkama i borbama. On je Tješitelj, Iscjelitelj, Ravnatelj, Ljubitelj čovjeka. On je čovjekova sloboda, mir. U njemu vidimo tko smo, kamo idemo, odakle Smo. Sve je u Duhu.” (Od Uskrsa do Duhova) Foto: Laudato – koncert Progledaj srcem https://l.facebook.com/l.php… services/liturgy/saints/2008/ns_lit_doc_20081012_verena_en.html?fbclid=IwAR259_9kOGfc00SBV-BFsfZAv7ShqD2c7YvW5vgAUwf8ekF68sXHQpGAVcU https://www.medjugorje-info.com/…/primite-blagoslov-oca…

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