Tag: Christianity

Ivonn Rivera, a wife, mother and community leader from San Jose, California, is the winner of the Cardinal Bernardin New Leadership 2023 Award from the Catholic Campaign for Human Development, the U.S. Catholic bishops’ domestic anti-poverty program.

The U.S. Conference of Catholic Bishops announced the award Nov. 6. Rivera will receive the honor Nov. 14 during the U.S. bishops’ annual fall plenary assembly in Baltimore.

The award highlights the leadership of a young adult who “demonstrates leadership in fighting poverty and injustice in the United States through community-based solutions,” according to the USCCB press release.

The work of Rivera — a native of Oaxaca, Mexico, who came to the United States 18 years ago to be reunited with her father — takes place in the city of Campbell, where many hard-working families have to face vandalism, gangs, drugs and violence.

Rivera helps organize monthly “Misas del Barrio,” which have resonated with the community. This initiative, organized with St. Lucy Catholic Parish, brings the Eucharist to all. It also reminds the community that they have a church that cares about them, she said.

“The Masses were taken to the communities near the church and are held in the neighborhood parking lots and after that, there is a community meeting and fellowship,” said Rivera, who works hand in hand with Silicon Valley Sponsoring Committee, or SVSC, which is a network of civic associations, faith-based organizations and nonprofits that receives funding from CCHD.

The Masses are accompanied by SVSC-facilitated listening sessions, where community concerns are shared.

“We listen, more than anything, to the needs of the communities,” said Rivera, who is the mother of three sons and a daughter. “Many people would like their churches to have these types of Masses because sometimes people don’t have (migration) documents and people are afraid to talk about their needs, their concerns.”

Through her community involvement, which includes being a member of her parish’s organizing team with SVSC, Rivera works intensely, inspired by her faith, for a dignified life for those who do not have the resources or access to assistance from the state or federal government.

Rivera — who has activist César Chávez as her inspiration — understands the importance of organizing around a common effort for the benefit of all. She represents the interests of an entire community, which is primarily Hispanic, and brings their concerns and worries to local authorities for their consideration. She also leads her neighborhood association and advocates for safer streets. Her tireless work has established her as a voice for her community.

Residents have raised their voices to improve security and reduce violence, she said, adding that the councilwoman of District 1 of the city of San Jose, bordering the city of Campbell, “knows about this community and what we need.”

Road and pedestrian safety have been a top concern, especially because last year an 8-year-old boy lost his life on his way home from school. He was only supposed to walk one block, Rivera explained, but as he crossed the street a speeding driver hit him, and his babysitter and he lost his life instantly.

St. Lucy Parish, where the boy’s family worships, organized a neighborhood Mass, and community members followed Massgoers to the church, where an assembly was held. “That school was always asking for a stop sign and a crosswalk, but that’s where the counties divide and then they throw the ball to each other,” said Rivera.

She explained that children walking home alone from school is a recurring scene as both parents usually work. “We met with the Silicon Valley organization and said we had to take action, so we talked to the district, and it all came together,” she added.

Other efforts include a public lighting system that works correctly and permanently at night, as this prevents criminals from taking advantage of the darkness to commit crimes. They have also advocated for families facing evictions and other housing problems, seeking solutions with the local Housing Department.

“Ivonn’s leadership efforts with her parish and in the community are truly a reflection of the Gospel in action and the mission of CCHD,” said Bishop Timothy C. Senior of Harrisburg, Pennsylvania, the chairman of the USCCB’s Subcommittee on the Catholic Campaign for Human Development. “For more than fifty years, CCHD has worked to empower leaders like Ivonn — a mother, an immigrant, and a disciple of Christ — to work with others to address the root causes of poverty.”

Rivera, who is deeply grateful for this recognition, said she just seeks to continue working with SVSC and her parish, so the voices of her fellow community members are heard.

Cardinal Gianfranco Ghirlanda, a top adviser to Pope Francis on matters involving canon law, denied reports the pope had asked him to draft revisions to the rules governing the preparations for electing a new pope.

“I confirm my denial and have nothing else to add,” he told Catholic News Service Nov. 6.

Matteo Bruni, director of the Vatican press office, told CNS, “As far as I know, no revision is being worked on.”

The Pillar website reported Nov. 4 that its “sources close to the Vatican’s Secretariat of State” had said Cardinal Ghirlanda was asked specifically to draft revised rules for the “general congregations” — meetings of cardinals — that take place in the days before a conclave.

While the general congregations deal with some practical matters needing attention between the death or resignation of a pope and the election of a new one, the main purpose is for the cardinals to share views about the state of the church and the qualities needed in the next pope. The general congregations take place behind closed doors with all participants taking a vow of secrecy.

The rules outlining what happens with the death of a pope and for the general congregations and the conclave to elect a new pope are spelled out in St. John Paul II’s 1996 apostolic constitution “Universi Dominici Gregis,” and the revisions made to it by Pope Benedict XVI in 2007 and just before his resignation in 2013. Only a pope could promulgate changes to the rules.

According to The Pillar, one proposed change would exclude cardinals over the age of 80 from participating in the general congregations. Currently, while they are not required to attend, they are encouraged to do so even though they are not eligible to enter the conclave and participate in the voting for a new pope.

The other change The Pillar reported was making the congregation’s discussions about the state and needs of the church more like the format of the recently concluded assembly of the Synod of Bishops. Rather than a series of long speeches to all the cardinals, the supposed revision would see cardinals meeting in small groups for more in-depth conversation.

The Pillar also said there were “rumors” that Pope Francis wanted to make provisions to invite some laypeople to participate in the general congregations.

A few hours after The Pillar story appeared, The Remnant newspaper reported that Pope Francis and Cardinal Ghirlanda have had a series of meetings since the spring to discuss revisions to “Universi Dominici Gregis,” including excluding over-80 cardinals from the general congregations and using small-group meetings.

But The Remnant also claimed that the proposed revisions would have cardinals under the age of 80 comprise 75% of the voters entering the Sistine Chapel for the conclave, “while the remaining 25% would be made up of lay men and women and religious sisters, papally appointed by Pope Francis in advance of the Apostolic See becoming vacant.”

Cardinal Ghirlanda told a variety of news outlets that the stories that he is working on revisions to “Universi Dominici Gregis” are untrue.

Kerry Alys Robinson, the new president and CEO of Catholic Charities USA, the organization dedicated to carrying out the domestic humanitarian work of the Catholic Church in the United States, says its mission isn’t only to be generous, but to inspire generosity in turn.

“Generosity is humankind’s birthright and we are all called to be generous and also to be catalysts to inspire generosity in others,” Robinson told OSV News in a Nov. 1 interview. “I love that part of what Catholic Charities offers: an opportunity for people to volunteer and be generous with their time, with their talents, with their merciful hearts, and in service to others who are really struggling and were converted in that activity.”

Robinson began her new role in August and is just the second layperson — and second woman — to lead the organization. Although Catholic Charities is not a political or partisan organization, Robinson’s tenure coincides with several key political issues in the U.S. that impact its service to people who are poor and vulnerable: the potential for a government shutdown, a shifting legal landscape on abortion and a growing cultural divide on the issue of migration.

In a political landscape where the issue of migration is growing increasingly contentious — a social media influencer recently made threatening remarks about Catholic Charities staff over their work with migrants, and a handful of lawmakers in the House GOP recently questioned that same work — Robinson said their mission is to remain focused on the humanity of the individuals they serve.

“I try not to spend too much time worrying about a tiny minority of people who are critical — and their criticisms sort of baffle me,” Robinson said. “It is clear that it comes from a small group of people who either don’t understand, or for some reason intentionally misrepresent, the work that faith-based organizations like Catholic Charities do.”

The American people “almost universally are in agreement that our immigration system is broken and needs reform,” Robinson said, adding that is a task for lawmakers.

“Now, I would say to policymakers, that’s your job and we are eager for you to do your job and do your job well,” she said. “Meanwhile, we are going to care for people who find that they need a hot shower and a meal and a safe shelter after they have been processed by the Border Patrol and admitted into the country.”

Robison said she has visited with a local Catholic Charities in Laredo, Texas, and “was so impressed by many many things.”

She added one thing that really stood out was “the positive, collaborative relationship that our local Catholic Charities agencies have developed over many years with border patrol, with ICE agents, with local police.”

“I mean, this is absolute teamwork,” she said. “And again, it’s under both administrations. Again and again, I heard Border Patrol people tell me ‘We don’t know what we would do without Catholic Charities and other agencies.’ So I’m just very struck by (how) it’s not just what our agencies are doing. It’s the manner in which they do it. There is something so merciful and compassionate and Christ-like about the staff at our agencies, and that compassion extends also to their partners who are Border Patrol agents.”

Asked if she is concerned about the possibility of a federal government shutdown in November, Robinson said the impact on “people who are served by soup kitchens and food banks would be really serious, even if the shutdown was only a matter of two or three days.”

When the possibility appeared imminent earlier this year, Robinson said her team worked hard to prepare for that event “because we know that the people who would be most affected deleteriously are those who are already vulnerable and poor.”

“The young pregnant woman, veterans, families, all manner of constituents that comprise our country, who are every day living paycheck by paycheck, if they even have that luxury,” she said. “They were who we were most concerned about.”

After the U.S. Supreme Court’s 2022 decision in Dobbs vs. Jackson Women’s Health Organization decision that overturned prior precedent making abortion access a constitutional right, at least 22 states have moved to ban or restrict abortion, although not all of those efforts are currently in effect amid court challenges. As the legal landscape continues to shift, the church and Catholic Charities should “care for our vulnerable brothers and sisters at every stage of life and that intentionally and sometimes preferentially includes expectant mothers, babies, children and families in need,” Robinson said.

“There’s a great focus on the holistic wraparound services that might be required for any given pregnant, expectant mother, or new mother with a young baby or young children,” she said. “And that can range from basic services like distributing diapers and wipes, providing car seats and baby clothes, to offering parenting classes, early childhood education.”

Robinson spoke with OSV News shortly after the first monthlong session of the Catholic Church’s global gathering in Rome, called the Synod on Synodality, drew to a close. The synod’s synthesis report highlighted Caritas (the global network Catholic Charities is a part of) for its “accompaniment work … amongst the poorest, and among migrants and refugees,” and also called for that work to be more closely integrated with the local church community.

Robinson noted several invitations from Pope Francis made during the synod.

“It’s first to learn how to live synodally, and also for those of us who find ourselves in leadership positions to learn how to lead synodally,” she said. “And what that means first and foremost is this invitation to encounter and accompany people who are different than us. If we don’t encounter and accompany one another, it is easy to categorize each other and dismiss each other and polarize. It adds to the polarization that can exist between us.”

“But,” she continued, “when we sit down literally at a round table with one another, particularly people with diverse viewpoints or backgrounds and allow the Holy Spirit to be recognized as present and to commit to deep listening there is something very grace-filled that occurs. It turns statistics into human beings with stories and names and hopes and aspirations and dreams and regrets.”

In their work at Catholic Charities, Robinson said, “we are modeling synodality honestly without perhaps even being aware of that; but I see that we are addressing complex challenges like chronic housing shortages, poor kids needing to be fed.”

“I mean, these challenges can seem intractable, but living synodally forces us to remember that we have all the resources we need at our disposal to solve these challenges, if we would insist on working together rather than in isolation,” she said, “so that we are reminded about what binds us together … the very noble holy work that we’re called to do.”

Robinson, who was previously an executive partner of Leadership Roundtable, an organization of laity, religious and clergy working together to promote best professional practices of the Catholic Church in the U.S., has spent her whole career serving the church. Asked if she had advice for those seeking to live their faith in their workplaces, Robinson said, “I have a friend who used to tell me that integrity is having one story.”

“In other words, we are who we are as people of faith consistently,” she said. “And that doesn’t mean perfectly, of course, but we’re kind of consistent, there’s a cohesion to how one lives out one’s faith. But the most important thing, in my view, is people of faith are called to be joyful.

“And so having a joy, which is not facile happiness or kind of fake cheer, it’s a spiritual discipline of joy that grounds you in the conviction of a merciful and ever-loving God who is calling us to be our best, most authentic selves. When you are able to do that, and bring that to the workplace, everyone is better and the mission is influenced positively by that.”

ROME — In what is quite possibly history’s most famous garbled quote, Chinese Premier Zhou Enlai in the 1970s supposedly said in response to a question about the significance of the French Revolution, “It’s too early to tell.”

In fact, we now know that Zhou was talking to Henry Kissinger not about the revolution but the French student protests of 1968, meaning something that had happened roughly two years before, not two centuries. Nevertheless, the phrase has passed into common parlance as a classic expression of taking the long view.

As it happens, it’s also probably the best verdict one can render on Pope Francis’ recently concluded Oct. 4-29 Synod of Bishops on Synodality, at least if the question is what it all means for the future of the Church: “It’s too early to tell.”

After all, this synod was merely preamble anyway: The denouement won’t come until next October with a concluding monthlong assembly, featuring the same cast of characters, which will ponder the issues surfaced but left unresolved by this one.

With that caveat, here are four takeaways from the recently concluded synod which, no matter what happens next, seem reasonably well-established.

Precedent 

From the beginning, Pope Francis and his team emphasized that the purpose of this synodal exercise, first announced in 2020, was less to produce concrete outcomes than to pioneer a new method of being church, one rooted in listening and dialogue among all the stakeholders in Catholic life: not just bishops but also rank and file clergy, religious, and laity.

That precedent is now on the books, memorably captured in images of members of all those groups sitting around deliberately nonhierarchical roundtables to chew the fat.

One can argue, of course, about the fine print. There’s a case to be made that once again Western voices carried too much weight in many of the discussions, despite the demographic reality that Catholicism today is largely a non-western family of faith, with two-thirds of its membership in Latin America, Africa, Asia, the Middle East, and Oceania.

One could also question whether the laity selected to participate in synodal discussions were truly representative of the broad swath of Catholic opinion, or whether certain constituencies were excluded — for instance, devotees of the old Latin Mass.

In a way, however, those details aren’t the heart of the matter. The point is that from here on out, it will be difficult to have any important conversation about the Church in which the full people of God aren’t represented, however imperfectly … which, perhaps, was the real point Francis wanted to make.

Reminder of complexity 

By all accounts, there was a genuine exchange of views on many fronts during the synod, even if a stringent media blackout meant we didn’t know about it in real time.

To take one example, at the beginning much of the conversation about mission focused on the historical association between missionary efforts and colonialism, including warnings about the dangers of damaging, even eviscerating, native cultures while attempting to spread the faith.

Yet as the discussion unfolded, there were also reminders that many of the people actually present in the synod hall were there because of the heroic sacrifices made by previous generations of missionaries. Without discounting the shadow side of overly zealous forms of proselytism, this point of view insisted that Christianity at heart is a missionary religion, and that the contributions of missionaries, both historically and today, can’t just be blithely dismissed.

While perhaps such exchanges didn’t result in scintillating conclusions, they did remind many participants of the complexities involved in pondering the destiny of a global Church of 1.3 billion members — and that, in itself, undoubtedly has value.

Cardinal Charles Bo, archbishop of Yangon, Myanmar, and president of the Federation of Asian Bishops’ Conferences, celebrates Mass in St. Peter’s Basilica during the Synod of Bishops Oct. 23. Bo is considered one of the Church’s leading voices among “nonwestern” cardinals. (CNS/Stefano Carofei, pool)

Consensus after a fashion

In presenting the meeting’s final document, technically styled a “synthesis,” Maltese Cardinal Mario Grech, secretary general of the Synod of Bishops, insisted that it was “based on the criterion of consensus.”

That was by way of explaining why, on most high-profile questions, such as women deacons and outreach to the “LGBTQ community” (a term, by the way, that never appeared in the document), the synod ended only with calls for further study and discussion. On such matters, the document attempted to offer a reasonably honest x-ray of the differences of opinion that had surfaced, without drawing conclusions which couldn’t be widely shared.

And, yet.

And yet before the synod opened, Pope Francis basically settled two deeply contested issues by his own personal authority, in response to critical questions known as “dubia” (“doubts”), put to him by five conservative cardinals. In broad strokes, the pope delivered a cautious yes to the blessing of same-sex unions, saying it could be done on a case-by-case basis but without a formal rule or policy, and a basic no to women clergy, while allowing that it can be the object of further study.

What we learned, therefore, is that while Francis may prefer to seek consensus as a general rule, when he makes up his mind he’s not shy about pulling the trigger. Put differently, it was a reminder that while the synod may propose, ultimately it will be the pope who disposes.

PR challenge

While for organizers the point of the synod may have been listening and sharing, for much of the outside world, certainly including the media, the absence of any concrete outcomes tempted many observers to style the whole thing as a flop.

To take one example, on Oct. 25 the synod issued a 1,300-word “Letter to the People of God” which not only failed to mention any of the hot-button issues during discussions, but also dealt only indirectly with the wars raging in both Ukraine and Gaza. Veteran Italian journalist Gianfranca Soldati expressed her astonishment in a piece for Il Messaggero which, after recapping the anodyne text, closed with this bit of snark: “Reporting from the Planet Mars, back to you.”

After the final synthesis appeared Saturday night, a Spanish media outlet, left nonplussed by the lack of any clear results, satirically styled this as the “decaffeinated” synod.

Looking ahead to the 2024 edition, synod organizers thus may face the challenge of managing expectations in a more successful way, insisting from the beginning that it’s about the journey rather than the destination.

It might help if the “publicity fast” imposed by the pope at the beginning of the synod, preventing participants from disclosing anything about their discussions, could be modified to at least permit a clearer sense of what actually is being talked about. Doing so might promote impressions that the exchange, in itself, is a sign of health, even if it doesn’t immediately produce the results that some long for and others fear.

About love and spiritual harmony

Photo: lorssi.wordpress.com If anyone has not a sense of Cultivating Love for God and His ChurchLet us cultivate within ourselves every kind of love and heartfelt attraction to God, to Christ, to His holy Church. Let us give ourselves no rest until Christ, His Church, and the saints are dear to us not only in times of trouble, but also when we have no troubles, when we have nothing to implore, and there remains only to rejoice in the Lord and praise Him.

“>love for the Lord and amicable spiritual harmony, he must condemn himself and grieve for this, and prostrate himself in every way and pray fervently about this, entreating the Lord to vouchsafe him this gift of grace; for this gift is higher than all, above prophecy, martyrdom, and so on, as the The Apostle Paul’s “Hymn of Love”There are sixteen properties of love, each worthy of separate analysis, described in this chapter. Let’s consider them from the point of view of psychology, as far as that is permissible in relation to the Holy Apostle Paul’s Epistle.”>Apostle Paul said about it (1 Cor. 13:1ff.). And how could it not be the highest? It comes from God Himself and unites with God, for God is love, thundered the great theologian and beloved friend, and he that dwelleth in love dwelleth in God, and God in him (1 Jn. 4:16). And so, whoever does not have love, let him fervently entreat it from the Lord, humbling and upbraiding himself, and let him seek it by deeds of love. Ask, and it shall be given you, says the Lord. Seek, and ye shall find (Mt. 7:7). And as prayer is given to him who prays, so the gift of love to him who tries for it with humility and prayer.

And this petition and supplication is well pleasing to the Lord, because it is according to His will and desire. That they all may be one, says the Lord (Jn. 17:21); A new commandment I give unto you, That ye love one another; as I have loved you (Jn. 13:34). And He Who gave the commandment is powerful enough to grant help to fulfill it if only He sees in you the desire and effort for such an angelic, unified, and loving life: Because the Son of God puts even His glory into such love, and He Himself prays about it to His Divine Father: As Thou, Father, art in Me, and I in Thee, that they also may be one in us (Jn. 17:21). Further: And the glory which Thou gavest Me I have given them; that they may be one, even as We are one: I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me (vv. 22-23). And again: Ye are My friends, if ye do whatsoever I command you (Jn. 15:14). And what has our Lord God commanded us? Clearly, above all, the Heavenly love and oneness of soul of the inhabitants of Heaven, for He says: By this shall all men know that ye are My disciples, if ye have love one to another (Jn. 13:35). This is the blessing, truly the Apostolic gift, that is granted to all who seek it with zeal and humility. Does anyone really want to be deprived of this blessed fate through laziness, self-love, and neglect, and not only temporally, but in eternity? For without love it’s impossible to enter the Kingdom of Heaven, where God Himself is love, and all the angels and all the saints live and rejoice eternally in God and in love.

The Apostolic LessonsThe Lord calls us to him in different ways, but the purpose of the call—both the one with which He called the Apostles Peter and Paul and the one with which He calls every one of us—is the same: to entice us to follow Him unto the end of our days on Earth.

“>preeminent Apostles, who were taught by the Lord, teach us that love is above all gifts, including moving mountains, raising the dead, and speaking with angelic tongues—without love there is nothing. For many who have no love will say: Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? (Mt. 7:22). But alas, they will hear: I never knew you (v. 23, Lk. 13:25, 27)! “Because I don’t see My likeness—love—in you. Mine are those who abide in love; they are My friends and disciples, and where I am, there they will be with Me eternally, in the Kingdom of My Father.”

And if in Heaven there is nothing higher than love, for God Himself is love, then this should teach us how great is the mercy of God to those who were vouchsafed the gift of love, which is poured out from God Himself into their hearts by the Holy Spirit, as it is said: The love of God is shed abroad in our hearts by the Holy Spirit Which is given unto us (Rom. 5:5). Not to acquire, or to extinguish pure-hearted love for God is the same as losing God or departing from Him; because without love, even if you exhaust yourself from fasting and labors, even if you endure all malevolence, even if you give your body to be burned, or work all kinds of miracles, it’s all nothing and for nothing.

Love, that is, God, embraces, enlivens, enlightens, illuminates, contains, nourishes, warms, ignites, delights, and gladdens all the Heavenly powers, all the choirs of angels and archangels. What blessedness love for Jesus Christ leads us into! Otherwise, into Hell, where there is no love, but all things evil and tormenting are to be found; and those who have no love must naturally take up abode where there is no love, and eternally abide with the demons, who are the enemies of the love of God.

Holy love is embraced by the suffering of Christ, stained with His Divine blood; for for the sake of love, Christ God was pleased to suffer and shed His blood, if only to draw us to love for Himself and for each other. Moved by this love, Moses asks to be erased from the Book of Life for Israel. Enraptured by this love, St. Paul cries “anathema” for himself from Christ for the salvation of his neighbors. Will not those who despise, or don’t desire, or don’t have such love for God be guilty of the Body and Blood of the Lord? For the Lord suffered for love of mankind; and love is the nature of God, and he who is a stranger to love is a stranger to God.

So we carefully guard ourselves from bitterness and all such things that lead to ruin and cooling of harmony and amity in Christ Jesus our Lord; to Him be glory, honor, and worship, together with the Father and the Holy Spirit, now and ever and unto the ages of ages. Amen.

About humility

Is it not the greatest folly to elevate oneself with the thought that you’ve supposedly done something for God by leaving the world and everything in it and entering the monastic life for immediate service to the Lord, and thereby as if did a favor for God, bringing Him such a sacrifice? Just think: The Lord said to His Disciples: Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain (Jn. 15:16). They, that is, the Apostles, had pure, unflattering hearts, as the Lord Himself testifies of them: Ye are clean (Jn. 13:10). And again: Behold an Israelite indeed, in whom is no guile! (Jn. 1:47). And they lived a hardworking, humble, quiet life, in poverty and simplicity, not having even a night’s rest; they fed themselves with the work of their hands, for they were fishermen. But having left and neglected all this, they followed the Lord day and night, spontaneously, inseparably, together with the people.

And having chosen such worthy ones who clung to Him with love and believed in Him, the Lord rebuked them for thinking that they themselves went following after Him, telling them: Ye have not chosen Me, but I have chosen you (Jn. 15:16). But the Lord chose such as us, who listen to worldly seduction more than Christ, so alienated and distant from Christ the Lord, wallowing in all kinds of worldly delights and sins, attentive only to rest, merriment, and all kinds of passions—unworthy ones, I say, not following after Christ, or more accurately, fleeing from Christ, and imitating those who love the world and chase after worldliness—and by His almighty providence He called us to angelic service to Himself, that is, into the monastic life. Can we think that we’ve gone to serve God? Is it not more fitting to marvel at His great mercy for us sinners, and out of gratitude humbly dedicate ourselves to the most zealous service and acts pleasing to Him, for which He, the merciful One, will again reward us a hundredfold in this life, and in the future, eternal life?

On true pleasure

Think of what a wretched state we are called from, and into what a high dignity we are called by God Himself! We are called from corruption to incorruption; from mortality to immortality; from the inglorious to the most wonderful and incomprehensible glory and splendor; from a sorrowful and arduous life into an endless, ever-abiding joy, never diminishing for even a second, but ever blooming with unfathomable delight, with eternal rest and Divine consolation! Having changed from decrepitude into strength and ageless youth, and having accepted the dignity, honor, and glorification of all the saints, perhaps you will be nourished and adorned more magnificently than angelic beauty; for it’s written: The angels desire to look into the glory of the saints (1 Pt. 1:12). Your freedom will dissolve across all the heavens, and you will approach the throne of God with boldness! You will exult and rejoice and will be refreshed in the Paradise of God. The unfathomable bliss there will not allow your mind to recall the earth that gave birth to you; because you will be in unceasing delight from the ever-flowing grace of God, seeing God Himself. Your sins will no longer be remembered, but you will shine and beam like all the righteous and those who have lived venerable lives; from a sinner, a criminal, a reviler, you will be made part of God’s fellowship, and you will no longer fear the chasms of Hades, the abyss of Tartarus, and the dungeons and torments of Gehenna.

O most wondrous love of God, which our Savior, the Lord Jesus Christ pours out upon us!

He desires to be friends with us eternally, though we are foul and wicked and so often anger Him. May we correspond to His glory, may we become sons of God and like unto God, co-heirs with our Lord Jesus Christ, His companions and cohabitants, and most sincere friends of God, enjoying all Heavenly blessings; and most of all, may our blessedness extend into endless ages.

And given such a revelation of the Heavenly blessings promised to us, we want to attain it without making any effort or correcting ourselves! But it’s not possible that a sinner, who has not labored according to his strength for the redemption of his sins, should be led into the blessedness of the sinless and righteous and be numbered amongst them. Ever bearing this in our minds and hearts, let us strive, beloved, let us strive with all our soul, that we might not be deprived of the eternal bliss that awaits us. The Lord Himself helps all who are wholeheartedly devoted to this end.

I, a feeble-minded sinner, have written this, with God’s help, not for the whole world, but for the benefit and edification of those whom my Lord and God has given me, that I may guide them and serve them as succor for their God-sanctified lives.

St. Leonard of Noblac was a Frank courtier in the court of Clovis. He and the king converted to Christianity through the example of St. Remigius. 

After his conversion, Leonard gave up worldly pleasures, including the offer of a See, to live a life of simplicity and preaching. He entered a monastery at Orleans, inspiring his brother, St. Lifiard, to leave the King’s court and build a monastery at Meun. 

Finding the monastery not as secluded, Leonard went to live in the forest of Limousin, eating herbs and wild fruits. He converted many of the people he met, and built an oratory for him to pray. His holiness inspired many, and many people wanted to live with him, so a monastery was built there. 

Leonard had a great compassion for prisoners, and worked to release many and convert them. 

Around 559, he died of natural causes. Many of his followers dedicated churches to him across Europe, and traveled to his tomb to pray to him. One town in Bavaria has recorded 4,000 favors granted through prayers to St. Leonard.

In 2023, in connection with the 110th anniversary of the pilgrimage of the Imperial Family to ancient Russian cities and the 410th anniversary of the Romanov Dynasty, an archival-documentary film was created, entitled, “The Great Pilgrimage of Emperor Nicholas II, May 15–28, 1913. Vladimir–Suzdal–Bogolyubovo–Nizhny Novgorod–Kostroma–Yaroslavl–Rostov–Petrovsk–Troitskaya Sloboda–Pereslavl-Zalessky–Sergiev Posad–Moscow.”

The film was produced using materials from the Russian State Archive of Cinematic and Photographic Documents, the Russian State Historical Archive, the State Archive of the Russian Federation, and the Library of Congress in the USA.

In the USSR, a significant portion of pre-revolutionary film footage of the Imperial Family was destroyed, and only small fragments of most stories remained. During painstaking work in the Russian State Archive of Cinematic and Photographic Documents, it was possible to establish that some shots, stored on different reels, sometimes incorrectly attributed, were once part of the same story. Thus, in some cases, this film was able to reconstruct the plot more accurately and completely, and in the presented form, they are restored and edited for the first time. In total, the film is composed of approximately 300 fragments.

The film contains almost no modern footage or contemporary musical accompaniment recorded in our time. To better immerse the viewer in the atmosphere of the past, the music for the film was taken from antique gramophone records and wax cylinders. These are excerpts from marches, anthems, waltzes, operas, folk songs, balalaikas, bell ringing, and church chants.

In the “Nizhny Novgorod” segment, you will hear the voice of Emperor Nicholas II.

• The film’s duration is 62 minutes.

• The screenplay author, director, and narrator is Konstantin Kapkov.

• Producer: Viktor Semyonov.

• Art director and editor: Vladimir Samorodov.

• Music selection by Natalia Zachosova.

• Sound engineer: Galina Siver.

The film was created by the order of the Museum of the Memory of the Imperial Family of Nicholas II in the “White Dacha” estate.

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Photo: vetrovo.ru     

In this Gospel reading, beloved brothers and sisters, our Lord Jesus Christ Himself depicts the visible inequality of people’s condition and life in the present, temporary life, and accordingly the inequality of people’s fate in the other, afterlife, which has no end. This Gospel is highly instructive for all of us, for people of every condition and rank. We are talking about a rich man whose name is not mentioned, and about a beggar named Lazarus (Luke 16:19-31).

Who is the hapless rich man, the opulent merrymaker who inherited eternal torment? Judging by the fact that he calls Abraham father, and that he and his brothers were aware of the writings of Moses and the prophets, it should be assumed that the rich man was of Jewish lineage and law, a descendant of Abraham. What was his sin, his guilt, for which he so unwittingly fell into hell?

The Gospel says that he was rich; but without a doubt, it was not wealth that caused such terrible torment that the rich man experienced in hell. Abraham was a very rich man in his time, but wealth did not prevent him from being a friend of God, because he was a stranger and hospitable, and was faithful and obedient to God in everything. It is further said that the rich man dressed in purple and fine linen—that is, in a purely royal way—and feasted resplendently every day.

It would seem that this is not his special fault either; if he is a rich man who has thousands and maybe millions in wealth and huge estates, why not dress up in silk and velvet? In our time this would not be considered a special luxury, but linen was especially expensive at that time. It goes on to say that he feasted resplendently every day, so he ate and drank and made merry with his friends and flatterers; but even in our enlightened time, frequent feasts, expensive dinners, are held often and those who arrange them do not think that they are sinning heavily and will go to hell, even if they forget the poor.

Let’s go on looking for the guilt of the rich, merry man. What does the Gospel say? There was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man’s table: moreover, the dogs came and licked his sores. This is where the real guilt of the rich man lies, making him guilty of both his luxurious attire and his daily, rich feasts. This guilt is hard-heartedness and unmercifulness to the poor, originating in him from his passion for luxury and extravagance, for idle and merry living.

At the very gates of his house lies poor wounded Lazarus—the kind of poor man who by his appearance and position alone should have aroused compassion and mercy and aroused the rich man to help. But even when the rich man sees him, he as if does not see him, and does not show him the slightest compassion. He is busy with his feasts; dogs are more compassionate than him—they come and lick Lazarus’ wounds.

Lazarus wanted to eat crumbs from the rich man’s table, which means that nothing was given to him from the rich meals. It is for this hardness of heart and unmercifulness that the rich man is sent to hell after death; and Lazarus, for his suffering, uncomplaining patience, his honest poverty and deprivation, was awarded the bosom of Abraham, eternal peace and bliss. What lesson does this depiction of the rich and the poor teach us, this description of their life and condition on earth and their fate immediately after death?

First, the lesson that wealth and poverty, health and illness, joy and sorrow—everything in this life soon passes and disappears; but people’s deeds, their vices and virtues do not die, but pass with them into eternity. And there they will either be justified or condemned before the Judge of all thoughts and deeds, and they will either lead them into paradise, or they will plunge them into the abysses of hell in the underworld, from whence there will be no escape, forever.

Therefore, beloved brothers and sisters, let us not be cruel and merciless to the poor when we ourselves have plenty, let us not be arrogant in wealth and contentment, but let us share according to our strength with the poor, so that if we become impoverished in good deeds, they will accept us into eternal habitations (cf. Luke 16:9), according to our Savior.

See how, after the death of Lazarus and the rich man, the fate and condition of both suddenly change! The beggar died and was carried by the Angels to the bosom of Abraham. What honor, what love the celestials have for him! He is carried and accompanied to paradise as a fellow citizen by the angels of heaven, these faithful friends of people loyal to God. The rich man also died, and they buried him; and in hell, being in torment, he lifted up his eyes, saw Abraham afar off and Lazarus in his bosom. What a sight! Lazarus, a beggar, a sick man, once despised by the rich, is now in a place of light, coolness, bliss, while the rich man himself is in hell, in torment. No help from anywhere. And where are the companions and flatterers? Maybe they’re in hell too?

Then you know what follows: The rich man asks Abraham to send Lazarus, so that he would wet the end, only the end of his finger in water and cool his tongue, this voluptuous tongue, now terribly burning and withered. But the rich man is also denied this. True, Abraham calls him his child, as the former rich man called him his father, but this name, “child,”served only as a reproach to the rich man who did not do the works of Abraham, who did not have his abstinence and hospitality.

What is the reason for the denial of the drop of water? That the rich man received his good in his life, but Lazarus received his evil. What was his good? That which he considered good, i.e., he ate, drank, dressed elegantly, had fun, but did not think about God and pleasing Him, did not do good deeds, and therefore, lived like a dumb animal, not caring about the immortal soul. Consequently, what he lived for, he received; what he considered his good, he enjoyed. He did not prepare anything for eternity, no good deeds, he did not acquire desire and need for spiritual and eternal benefits. Love for God and his neighbor was alien to him. There is nothing for him to do in paradise, where there is only a place for the righteous and those who love God and each other with pure love. Lazarus, in the crucible of illness and deprivation, was cleansed of sins and suffered punishment for them in the very illness and deprivation itself. Because, says Abraham, he is comforted here, and you are suffering. That’s how the roles of both suddenly changed—and right after the death of both.

Oh, how impermanent, fragile, and false is everything earthly! How constant and eternal is virtue and its reward!

Further, Abraham presents another reason to the rich man as to why Lazarus cannot come to him, the former rich man, and with the slightest comfort—only a drop of water on his finger—precisely because an impassable abyss has been established between those imprisoned in hell and those in paradise. This must have struck the rich man with a new horror of hopelessness in pardon, the horror of despair, and he no longer asks Abraham for himself, but for his brothers, that he might send Lazarus to them to testify to the actual existence of hell and eternal torment in its flames, and to the existence of paradise—the eternal dwelling and place of joy of those who have lived holy lives, or who have suffered punishment for sins and repented. But the former rich man is denied this also, and he is told that his brothers should listen to Moses and the prophets, i.e., read and obey their writings.

The rich man again begged Abraham for the same thing, and he was again refused. If they did not listen to Moses and the prophets who spoke by the Holy Spirit, then they would not believe the dead as proof of the existence of eternal torment and eternal life.

A good, instructive lesson to all the current crazy smart people who do not believe in the existence of human souls after death, in the actual existence of eternal fire, in the eternity of the torment of unrepentant sinners, and in the future bliss. They, too, would like the dead to come to them more often and assure them of the truth of what is said in the Gospel, but the dead will not come to them to assure them that the eternal Truth itself has spoken once and forever—Christ our God. And if they want to change their way of thinking and living and attain eternal life, then let them diligently read and listen to the Gospel and fulfill what is written in it.

This is a brief discussion of today’s Gospel. Reflect on what is written in it and believe with all your heart everything that is written in it. One jot or one tittle shall in no wise pass from what the Truth itself, Christ, has said, and all will be fulfilled (Matt. 5:18). Amen.