Bruno Jožef Korošak
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Bruno Jožef Korošak |
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Teološki esej o genocidih |
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Theological Essay on Genocide |
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Recently, a new essay on genocide by Bruno Jožef Korošak, a Franciscan Father, had been published in Slovenian language. It is the 17th issue of the miscellanea Franciškova pot (Franciscan Way). Carantha editorial staff is congratulating Father Bruno for his outstanding merits in the field of theology.
English Summary
The term »genocide« has appeared only recently, that is, in the modern post-war era; originally sometime after 1945, when processes began against nazi war crimes, and again after December 8, 1948, when the United Nations Organization approved the agreement to prevent and eliminate the crime of genocide. In effect, scientific investigations began only in 2004, when the first findings concerning this phenomenon were published. The findings proved to be absolutely overwhelming: in every era of human history and on every continent of our planet there have been occurrences of merciless slaughter, the extermination and destruction of entire tribes and nations, and what is even worse, the approval of such actions can be found described in the Old (or the First) Testament of the Holy Bible.
This phenomenon has therefore always presented a concrete challenge, especially for theologians, a subject, which they did not dare to discuss. This present investigation then, cannot be more than a first attempt to deal with this subject, and is open to well intentioned constructive criticism.
From the horrible descriptions of genocide in modern times, it has come to light, that all who are responsible for it's inception have relied heavily on the »street mob«, as defined by the French thinker Gustav Le Bon, who outlined the way in which these mobs can be used in the execution of all kinds of subversive activities. As these mobs basically represent an unknown minority in culturally developed countries, Stalin already discovered a method of increasing the size of the mob indefinitely, and changing it into a frightening weapon of mass extermination and destruction.
For a detailed description of this phenomenon it would be good if the theologian took after St. Paul, with respect to the essential constitution of man, who is not merely an animal capable of understanding, as taught by Aristotle, nor merely a creature made up of soul and body, as is believed and described in general, but in fact a person in which we can clearly differentiate »spirit, soul, and body« (1 Th 5.23). The soul encompasses the mind and the will, while the spirit embodies that characteristic, with which we are rendered capable of understanding religious and spiritual mysteries (1 Co 2.12-15). Furthermore, in man there are psychophysical inclinations, which are the wellspring of energy for all human endeavours. Early on in life they are disorganized, and later on, after the benefit of a sensible education and upbringing, they become a precious source of life, work, and progress. For that reason theologians must stand up more often to members of the community, who, in the hopes of more easily controlling others, help to spread uncultured attitudes and behaviours in schools and the arts, condone the destruction of a normal family life, pervert sexuality, endorse the use of drugs, and finally, contribute to making youth more acquainted with aggressiveness and with the abortion of newly formed human life - doing all this in the hopes of stopping the maturation of their inclinations and drives.
Genocide in the Old Testament of the Holy Bible serves as a reminder to the theologian, that God gradually reveals himself to man through chosen individuals in a chosen culture. In the course of thousands of years of development, man has gradually gone astray and become entangled in a web of bad habits, which have even extended to God's exclusive authority over man's life. When God first revealed himself personally to Adam and Eve, this was also explained to them, but they did not listen. Since then, aggressiveness and violence towards fellow man has steadily increased, even under the pretence that the killing of innocent children is an especially pleasing offering for God. This resulted in God's command to kill all, who participate in that, or similar kinds of idolatry. Furthermore, God, by means of His chosen speakers, at first proclaimed as acceptable only righteous wars, but later attempted to abolish this with the suggestion that no one should resist the occupying force of the enemy. In the 6th century before Christ, a certain student of the prophet Isaiah had already proclaimed to the Hebrews that only non-violence and the voluntary acceptance of suffering and death can save man from the evil urges of aggressiveness and violence: something which Christ by his own example confirmed and commanded to be proclaimed to all people.
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| While considering the faith and disbelief of entire nations, the writers of sacred books were led little by little to the conviction that higher spirits or archangels existed. For example, in the Old Testament, the prophet Daniel (chapter 10) was convinced that in every nation faith itself takes it's own form. It is therefore justified to speak of the spirit of faith, of an archangel, who is revealed through the Hebrew people's faith in the one God, named Michael. There is also the spirit of faith, who Zarathustra spread to the Persians (the archangel of Persia), and the spirit of the faith, that unites the Greeks. Even Hebrew missionaries, who preached the faith in the one God to other nations, were held together by the unified spirit of proclamation, the archangel Gabriel. According to Daniel, Hebrew missionaries did not have success among the followers of the Persian faith, but the writer of the Gospel according to Matthew reported on the Persian religious leaders (the Magi) who recognized in Christ the one true saviour. In the New Testaments appear the angels, that is, the collective religious spirits of the regional dioceses (Rev 2-3). |
As the spirit of faith works and thrives within the goodness of entire nations, so do sins and evil inclinations gradually grow in the spirit of evil and wickedness. This evil spirit does not live in some kind of hell, but on earth (Rev 12.6), in the air we breathe (Eph 2.2), and attempts to lead all astray, so that they will become opponents of God (Satan), all the way from our ancestors in faith, to modern rebels, who set themselves against everything that is God's.
The Holy Spirit and the Sacraments
P. Dr. Bruno J. Korošak
Povzetek - Kdorkoli se skuša približati skrivnosti Svetega Duha in njegovemu vplivanju na cloveka, se ne more naslanjati na zgrešeni prevod njegovega naziva "Paraklet" kot "Tolažnik". Jezus namrec svojim ucencem ni obljubil, da jim bo pošiljal na pomoc Tolažnika, ampak namestnika v posredništvu (Jn 14, 16). Ker pa je on bil ucenik, zakonodajalec in svecenik, bo tudi njegov namestnik moral imeti to lastnosti. In zares, Sveti Duh poucuje vernike (Jn 14, 26), jih nagovarja in jim razodeva pravi pomen evangeljskih resnic (Jn 16, 13); dopolnjuje Kristusovo novo zakonodajo s postavo ljubezni (Rim 5, 5), potrjuje odloke koncilov (Apd 15, 28), razodeva vernikom zmote sil teme (Jn 6, 7-11) in obsoja odpadnike od vere na vecno smrt (Heb 6, 4-7); kot veliki svecenik prosi za nas (Rim 8, 26-27) in nas posvecuje po zakramentih. Prav to dejavnost pa nam ostaja prikrita, ce skušamo razlagati bistvo zakramentov s pomocjo Aristotelovega binoma gmota-oblika, ker nam to vsiljuje pojem neodvisnih magicnih sil duhovne energije, skrite v prvinah in sprošcene s skrivnostnimi besedami. Samo biblicna teologija, ne pa filozofija, nam lahko pripomore, da zakramentalno posvecevanje povežemo z nebeškim poslanstvom, ki ga vernikom posredujejo cerkveni delivci božjih skrivnosti s polaganjem rok.
Preverjanje sposobnosti za poverilo poslanstva se opravi pred t.i. birmo. Med obredom birme se izvrši dvojno polaganje rok: eno splošno, od strani škofa in prisotnih duhovnikov, ki verniku zagotavlja splošno milostno pomoc Svetega Duha pri izbiranju raznih zakramentalnih poslanstev, in eno posebno, s katerim škof poveri Krstno poslanstvo verniku in mu zagotovi pomoc Svetega Duha pri izpovedovanju vere in pri vzvišenem posvecevanju ljudi. - Drugo zakramentalno poslanstvo prejmejo hierarhi, to je tisti, ki jih Sveti Duh izbere za Duhovne voditelje (1 Kor 12, 28; Apd 1, 8; 2 Tim 1, 6), za njihove pomocnike župnike, za raznih vrst služitelje diakone,. katehiste v misijonih itd.
Ker ustroj Cerkve ni samo hierarhicen, ampak tudi karizmaticen, kakor je to potrdil II.Vatikanski koncil, obstaja tudi zakramentalno poslanstvo Karizmatikov, predvsem preroško poslanstvo Bogu posvecenih oseb; lahko bi ga prejeli tudi clani združenja zdravnikov brez meja, arhitektov cerkva (glej 2 Mz 31, 3) itd. - Nadalje, Poroka ni zakrament zato, ker dva zarocenca pred cerkvenim notarjem izjavita, da bosta skupaj živela v zakonu, ampak ker prejmeta od duhovnika zakramentalno poslanstvo za gradnjo domace in farne verske skupnosti s posebno pomocjo Svetega Duha (2. Vat. zbor, Konst. o Cerkvi, št. 11).
Isto bi se lahko reklo o zakramentu bolnikov: milost ni povezana z maziljenjem (glej Mk 16, 18), ampak s posebnim poslanstvom pridruževanja bolnikovega trpljenja odrešilnemu Jezusovemu trpljenju (2. Vat., prav tam). - Sprava je namenjena tem, ki so žalili Boga in povzrocili duhovno škodo drugim vernikom. V njej Sveti Duh obnovi izgubljena ali oslabljena duhovna poslanstva. - Pri obhajanju sv. Evharistije postane na oltarju navzoc vstali Kristus, ne po moci duhovnikovih posvetilnih besed, ampak v moci Svetega Duha, in to predvsem zato, da nam zagotovi svojo pomoc pri izvrševanju naših zakramentalnih poslanstev in nas presnovi v ljubeco cerkveno skupnost.
About the Influence of the Holy Spirit
Theological Essay (extract)
P. Dr. Bruno J. Korošak
Inscrutable mystery of God permits and demands at all times new investigations. The author, a Franciscan Friar, tries a new approach to the mystery of the Holy Spirit and his influence upon mankind, which can no longer be focused on the incorrect translation of Paraclete as Comforter or Consoler.
Jesus promised to his disciples to give them a regent, a substitute for helping them (Jn 14:16). As Christ was a Teacher, a Sovereign and a Priest, his regent too ought to own the same characteristics. In fact, the Holy Spirit teaches the believers (Jn 14:26), he speaks to them and discloses to them the true sense of Gospel truths (Jn 16: 13). He completes the new law of Christ enveloping it with love (Rm 5: 5), and ratifies the norms of councils (Acts 15:28); He discloses to the faithful the errors of all powers of darkness (Jn 6:7-11) and condemns the apostates to eternal death (Hebr 6: 4-7). As priestly sanctifier, He intercedes for us (Rm 8: 26-27) and sanctifies us through the sacraments.
This last activity of the Holy Spirit does not properly appear when the sacraments are considered from the philosophical hylomorphic (matter~form) view, where they figure nearly as independent, instantaneous magic powers of spiritual energy. It is more suitable to show them in the biblical light as missions, entrusted to the believers by the imposition of hands from the part of ecclesiastical chiefs.
So it appears already in the actual rite of "confirmation", where the first of two impositions of hands has the exact meaning of the generic assurance of help of the Holy Spirit in all kinds of religious missions; the second imposition of hands is instead the proper baptismal mission and assurance of help for the exemplary new life in Christ and a worth ministry.
Next, we have the "ordinations", or better said, the mission of various Church pilots (see 1 Cor 12: 28, the charisma of kybernesis), such as the Pope, the Cardinals of Vatican departments or nations, Bishops, Ordinaries (general Superiors), and their vicars and parish priests (Acts 1: 8; 2 Tim 1: 6).
After that come all to whom the Holy Spirit imposes the deaconal mission (Acts 6: 2-3,6; 1 Cor 1: 7; 12; Rm 5: 15; 12: 6; 1 Pt 4:10), the various services for the good of "passengers" (as stewards and stewardesses), such as teachers of the Bible, Dogmatic and Morals, the catechists, especially in the countries of evangelisation, all kinds of religious and consecrated persons, operators of charity, the architects of churches (Ex 31: 3), etc.
Further, the wedding is not a sacrament precisely because the engaged couple say their "yes" legally valid before an ecclesiastic notary, but because they receive a particular mission for building the domestic church, connected with special help of the Holy Spirit (II Vat. Council, The Church, n.11).
The same could be said for the sacrament of the sick: the grace is not precisely connected with an ointment but with the special mission (Mk 16:18) in joining the sufferings with the redeeming passion of Christ.
The reconciliation addresses those who are on bad terms with God and brought a spiritual damage to the others, which sometimes can be repaired only by the Holy Spirit; it is also He who restores in the sinners their spiritual missions.
At the celebration of the Eucharist, the glorified Jesus Christ becomes truly present by the power of the Holy Spirit in order to give us every possible help in accomplishing our sacramental missions.
NOTE:
The aforesaid text is an extract of the paper called Esej o sv. Duhu, written in Slovenian and published by Branko, Nova Gorica 2004. About the life and works of the author, in former times Professor of Dogmatic Theology at the Missionary University in Vatican City, see Marijan Brecelj: Zakladi Kostanjevice, in "Novi Glas" June 15 and 22, 2000. Carantha is very grateful to the author for this precious contribution.
(a German poem by Andreas Gryphius)
An den Heiligen Geist
Ich schmacht, o Lebenslust! Erquicke mein Gemüt!
Ich brenn, o süßer Tau! Befeuchte meine Glieder!
Ich zag, o höchste Freud! Komm du mit Trost hernieder!
Ich gleite, treue Stärk! Befeste meinen Schritt!
Man haßt mich; bleib mein Freund! O unverfälschte Güt!
Ich schlummer; lichte Flamm! Strahl auf mein' Augenlider!
Bleib du mein Gast und Wirt! Mir ist die Welt zuwider.
Ich seufz, erhöre mich! und gib mir, was ich bitt!
Ich irre; führe mich, Verstand! auf rechte Wege!
Ich zweifel; Wahrheit! Steh mit deiner Weisheit bei!
Ich diene; Freiheit! Reiß die harten Band entzwei!
Ich zitter; Schutz! Halt auf des Himmels Donnerschläge!
Ich schwind; o Ewigkeit! Erhalte für und für!
O Leben aller Ding! Ich sterbe, leb in mir! |
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| Andreas Gryphius, the son of a Protestant archdeacon, was born on 2.10.1616 in Glogau, Silesia, and died in his native town on 16.7.1664. The family name was Greif, latinized, according to the prevailing fashion, as Gryphius. |
Holy Rosary
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The month of October is consecrated to the Holy Rosary. The mysteries of this prayer, which presents the life of Christ, passion and resurrection, was for centuries the most powerful spiritual weapon, with which the Catholic Church encountered the continuous invasions from the East, in particular the threats from Islamic Turks. In more recent times, even though the West was saved from Communism, it is still menaced by atheistic fashions, quasi-culture and so on. The anti-Christian forces are always at work. |
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Today, these forces are especially active in Slovenia, where post-communist structures in their anti-Christian and anti-Slovenian activity are linking up with western Mason circles. Slovenia, because of its strategic position, represents an obstacle to the above mentioned forces in their striving to control Europe. Therefore, Slovenia is steady under foreign pressure. From the Italian side, it is continuously provoked by the production of anti-Slovenian movies; from the Austrian side by Haider's attacks on bilingual inscriptions; from the Croatian side by border incidents. In the same Slovenia, the Serbian lobby controls the school system and tries to destroy Slovenian history, consciousness and faith… Anyway, the opposition with abundant financing from Brussels will not overcome and will not succeed to destroy Slovenia. |
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Sveti Rožni venec |
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The Holy Rosary is but also a great antidote for the soul of each individual. Its prayer is giving strength in case of depression, illness, sorrows… The one, who prayed it, did not despair and was saved. Our ancestors were aware of this. That Slovenians have preserved the Holy Rosary in their history, was not a miracle - but Faith. In future, this Faith, too, is their salvation against attack of enemy forces. |
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(Dr. Jožko Šavli) |
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Assumption Day - August 15th
(Vnebovzetje Marijino, Veliki Šmaren, Velika Gospojnica, Velika Maša, Rožnica)
View of cathedral of Assumption in Aquileia (Oglej). The first church on the same site was erected in the 4th century AD. The present-day cathedral was built in 1031 by Patriarch Popo, a descendant of a Carantanian noble family. The new church was consecrated to Mary's Assumption.
Dr. Jožko Šavli
Assumption Day (August 15), in Slovenian known as: Vnebovzetje Marijino, Veliki Šmaren, Velika Gospojnica, Velika Maša and even Rožnica. This Sunday is also called Rožnica (day of flowers), because flowers were blessed on this day along with medical plants (attested since 10th century). The custom is still observed at many sites on Slovenian territory, where a large number of churches are dedicated to Mary's Assumption. For example, not less than 25 parish churches can be found in the Archdiocese of Lublana. The first cathedral of Carantania, founded by St. Modestus in 753 AD, is consecrated to this great event as well.
Until this very day, Slovenian people not only have a special devotion to St. Mary, they even compose prayers and beautiful songs in her honour. A people's song describes the coronation of Mary in heaven with these words: In heaven cherubs are walking, and they are crowning Rose Mary; crown her, crown her, you eternal God, Father and Son and Holy Spirit. Many other songs in Mary's honour make this feast a very experience.
The song generally known as Lepa si lepa, Roža Marija... is in fact a Mary's hymn. It is normally sung at the end of the sermon before people are leaving the church. It is a unique experience to hear first the female voices, then the powerful male voices join in. The singing, expressing the inner spiritual force, is so mighty that the »church is shaking«. Only then one can discover the real Slovenian spirit!
All Saint's Day in post-Communist Slovenia
A difficult way toward Freedom and Democracy
Dr. Jožko Šavli
A few days before All Saints' Day (November 1st, 2002), still called "Day of the Dead" (or Remembrance Day) in post-Communist Slovenia, new polemics broke out in regards to a law-proposal, presented by the government to the Slovenian Parliament. The discussion dealt with the inscriptions on tombstones pertaining to the victims of war (WW2, 1941 - 1945). The inscriptions should be equal for all, i.e.; no distinction should be made on which side people lost their lives. Thinking concretely, they should apply to all victims, regardless if they were partisans of the so-called Liberation War (NOB) led by the Communists, or if they belonged to anti-Communist formations, controlled by Italian and then by German occupation forces.
Such a law proposal encountered but a public opposition from the "Executive Board" of the Association for NOB warriors (partisans), which in fact represents only a few members still alive. The "Board" had published the following declaration: "... From the point of view of the legislation of other European Nations, there is clearly evident, that not one of them is giving an equal status to the cemeteries on which are buried members of the units, who collaborated with the occupator, in comparison to other military cemeteries."
Such an affirmation was supposed to find credibility by the Slovenian public, because it points to the phrase "in no other European Nation" etc. But at the same time, the "Executive Board" did not reveal, that in other civilised and free European States thousands and thousands of war victims were not concealed as it was done in post-war Slovenia (Yugoslavia). Even the Frankist Spain provided graves for all fallen persons in the civil war (1036 - 1939) on a common cemetery in Valle de los Caidos. And this was done without distinction, whether they died on behalf of the Frankist or on behalf of the Republican (Communist) side, because all victims were sons of Spain. - The democratic post-war in Germany, which clearly condemned the Nazi regime, in sense of the declaration by the "executive board", should have made a distinction among the fallen soldiers, because they served in formations controlled by the Nazi regime? - And don't let us forget that democratic Italy also condemned the one-time Fascist regime. Should they now discriminate between its fallen soldiers? Etc. Obviously, the "Executive Board" was not able to allege the above mentioned concrete examples, a fact, which evidently cannot be integrated into a general affirmation by simply saying "in no other European Nation..."
During the WW2, each European nation, occupied by Fascist and Nazi troops, found itself in a specific state of war. But after the war, civilised States did not conceal the memory of unsung heroes, as Slovenia did under the Communist Yugoslav regime. The problem, which must be explained in its whole extent, is as follow:
In Slovenia, the anti-Communist formations during the WW2 made their appearance in the so-called Province of Ljubljana, occupied by Italy (1941 - 1943). After the occupation the Liberation Front (of Partisans) was founded, but it was led by Communists, who, following directions from Stalin and Tito, gave priority to the restoration of a Communist regime in Slovenia. In order to reach their goal, the Front sent partisans into Slovenian villages to slay innocent inhabitants, in particular they targeted Catholics, who declined Communism. Cruelty belonged to the order of the day; sometimes whole families including women and children were slaughtered. All these happenings took place in the name of the world Communist revolution proclaimed by Stalin.
Slovenian men and boys could not bear such a slaughter of the innocents. Therefore, with joined efforts they established the foundation of the Vaške straze (village guardians), and asked the Italian occupying power to supply them with weapons. Indeed, in this way they protected the territory of the Ljubljana Province from Communist crimes. When Italy capitulated and became occupied by German military, the village guardians, who were now called Domobranci (home defenders), came under the control of the German army, giving their oath of loyalty. It was a forced gesture, but the Communist party called it "high treason" of the Slovenian nation. They avoided reporting that partisan boys had to give a similar oath to Stalin.
At the end of the war in 1945, before partisans occupied Ljubljana, the Domobranci formation retracted to Carinthia (Austria), which was under English occupation. Soon after, the then plenipotentiary of the English government for Mediterranean affairs, Harold Mac Millan, agreed to secret terms with Tito. As a result, 12,000 Slovenian home defenders were returned to Slovenia, slaughtered and thrown into pits in the woods of Kocevje, south of Ljubljana. Experts say, that the command for a crime of such an extent could have only been given by the highest post, i.e., the headquarter of the Yugoslav Army in Belgrade, signed by the chief commander Marshal Tito.
In fact, the aim of such a crime was to eliminate thousands of young men, who otherwise would have established new families. Indeed, in the following decennium the country was deprived of the junior generation of the assassinated, who would have multiplied by the thousands. Later, in the sixties, around two hundred thousand Slovenian men were constrained to search for employment abroad. In consequence, to the great loss of slaughtered men and immigration, the population of post-war Slovenia ran short of approximately half a million people. On the other hand, Slovenia was invaded by Serbian speaking population from the south. Thus, the policy of Belgrade was the gradually eliminate Slovenians.
In the middle of the eighties, when Slovenia pioneered the road toward independence from Yugoslavia, Slovenian authorities acknowledged the slaughter of anti-Communist soldiers and civilians; however, without mentioning the names of persons responsible for this action. When preparations for Slovenia's future were underway, an act of ideological conciliation should have been enforced at the same time. At the beginning of the nineties, in the new independent Slovenia, the then President of the Republic of Slovenia, Milan Kucan, attended a mass, celebrated by Archbishop of Ljubljana, Alojzij Šuštar, at the edge of one of the pits near Kocevje, in memory of the slaughtered anti-Communist warriors. Under the Yugoslav regime, Milan Kucan was the leader of the Communist Party in Slovenia for a long time, and in front of Slovenian delegates, he broke relations with Milosevic at the congress of the Liga of Yugoslav Communists in Belgrade in 1987. It was the beginning of the end for Yugoslavia.
Such a conciliation, however, disturbed heavily the ex-Yugoslav (Serbian) secret service, which some years after the independence renewed his apparatus in Slovenia. It began to work anew and soon filled key positions in Slovenian public life. Now the Slovenian press characterises the slaughtered Domobranci as "collaborators" (the word "traitors" would be too brutal). In this connection the recent declaration of the above-mentioned "Executive Board" was mentioned also, certainly piloted by Serbian secret service. The aim still remains the same until now: the thinking of Slovenians has to be disintegrated on an onward basis in sense of an ideological conflict. After half a century, Slovenians should still be divided in Partisani and Domobranci, of course, in sense of the ancient motto Divide et Impera! In this way Slovenia, under the control of the Serbian secret service, should became de facto a Serbian March, and when it really becomes a member of Nato, it will represent itself in the alliance as a prolonged hand of Serbia.
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Gospa Sveta, |
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Marijin milostni kip |
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(okoli 1420)
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Naše šmarnice
by Dr. Jožko Šavli
May 2, 2010
Prve vesti o majskih pobožnostih v cast Marije, božje matere, so zabeležene v 16. stol. V polnem pomenu pa zaživijo v Katoliški Cerkvi v 19. stol. V slovenskem verskem izrocilu, kot lahko sklepamo, so bile v navadi že pred stoletji. Vaška srenja, ce je bila farna cerkev oddaljena, se je ta mesec ob vecerih zbirala pri vaškem znamenju ali kapelici. Tukaj so molili Marijine litanije in prepevali Marijine pesmi.
Iz katoliške prenove v 19. stol. so nastale znamenite slovenske šmarnice, z litanijami, duhovnim nagovorom, petjem in blagoslovom. Ljudstvo jih je rado obiskovalo. Slovenske šmarnice so bile posebno doživetje, še zlasti njihove pete litanije. Težko bi jim našli primerjavo še kje na svetu. Od kdaj in odkod tako doživeto Marijino cešcenje pri Slovencih?
Ko se ozremo v našo zgodovino, pridemo prav do zacetkov pokristjanjenja Karantanije, naše zgodovinske države. Apostol Karantancev, sv. Modest, pokrajinski škof, je že leta 753 postavil Marijino stolnico pri Gospe Sveti. Nadeli so ji ime Marija na prestolu, latinsko Maria in Solio. Marija je postala zavetnica pokristjanjene slovenske Karantanije.
V zahodni Cerkvi takrat še ni bilo razširjeno Marijino cešcenje. Bilo pa je v vzhodni, kjer je cerkveni zbor v Efezu že leta 431 razglasil Marijo za nebeško kraljico, grško Kyriotissa, slovensko Gospa Sveta. Od tam je njeno cešcenje že zgodaj prišlo v Oglej, ki je pripadal bizantinski in ne rimski Cerkvi. Iz Ogleja se je razširilo nedvomno tudi v rimsko provinco Norik, ki se je nahajal na obmocju poznejše Karantanije.
Po propadu Rimskega cesarstva leta 476 in nasledujocega Kraljestva Ostrogotov je na obmocju Norika nastala kneževina Karantanija. Iz rimskega casa se je v njej ohranilo tudi nekaj kristjanov. Sklepati je, da so prav oni ohranili Marijino cešcenje, ki ga je potem našel v deželi misijonski škof, sv. Modest.
Na vzhodu castijo Marijo pod razlicnimi imeni. Vsaka od njih se nanaša na doloceno Marijino podobo ali kip. Prestolujoca, ki nasproti obiskovalcu drži Dete Jezusa, ima naziv presv. Zmagonosna (Panhagia Nikopoia). To je bila tudi gosposvetska Maria in Solio (Marija na prestolu). Njeno vlogo izraža tudi naša stara romarska pesem: Marija na tronu sedi, gleda na vse strani... Marijino cešcenje je del državnega izrocila Slovencev.
The month of May is consecrated to Mary's veneration
Mary's statue of Stara gora (Castelmonte)
Dr. Jožko Šavli
Catholic churches in Slovenia will be open every evening for Mary's devotion called Šmarnice. The most popular part of these evening devotions is Mary's litany and the benediction, accompanied with wonderful songs. It is unforgettable religious experience. - Mary's veneration came originally from Aquileia and was spread among Slovenians together with Christianization (8th century AD). In the surroundings of the city, on the hill of Stara gora (Castelmonte), one can visit the well-known ancient pilgrimage centre of St. Mary. There is a statue in the church, presenting Mary with a dark face (15th century AD). It is about an example of images, which the people are calling "Black Mary", and which represents a further mystery of Mary's devotion. In fact, it is not a mystery but the ancient Slovenian appellate "carni" (pron. tcharni, meaning defensive, protective). The appellate was abbreviated into "crni" (pron. tchrni, meaning black). Within time the original meaning got lost, as people referred to it only as "black". In this way, several images of Mary appeared with dark faces. This is proof, that in origin "Black Mary" was the protectoress and patroness of the people.
Vstajenje
Resurrection
Vstajenje (Resurrection) as portrayed in a 1965 wall painting by Tone Kralj in the parish church of Štandrež, a Slovenian suburb of Gorica (Gorizia). It is very probable, that the painting depicts the scene from the poem "Velikonocno jutro" (Easter Morning), written by Filip Tercelj, the great priest, poet and writer of Littoral (assassinated in 1946). It was set in song by Vinko Vodopivec, and to this very day the words rise like a hymn at Easter Sunrise Service all over Littoral. The scene reflects the verses: The rock of the grave moved… our Saviour resurrected from the death… The soldiers trembled with fear and remained as dead men on the ground… (Skalovje groba se razgane…). The Resurrection of Christ is the victory of life over death. - All over Slovenia, solemn religious processions are held on Easter morning. Easter is a joyous celebration filled with happiness and hope.
Good Friday is called Great Friday
Veliki petek
Crucifixion
(Peter Paul Rubens, 17th century)
Dr. Jožko Šavli
In Slovenia, Good Friday is called Great Friday (Veliki petek). In this language, all holy festivities and the Holy Week are honoured with the appellation »great« (veliki). In these days the passion for Jesus is a very special experience in the Slovenian people's tradition. Apart from the rites of the church, people keep their traditions alive through customs, legends and songs. To pass on the Good News to the children, this wonderful and touching legend has been told many times: the robin, seeing Jesus on the cross with the thorn crown, pulled the thorns, one after the other from his head. Then, a drop of blood stained its chest and remained there forever.
A deeply touching motif of Jesus loneliness reflects the poem - song »Jesus without friendship« (Jezus brez žlahte). Says the well-known ethnologist L. Kretzenbacher: The night of Jesus' loneliness cannot be experienced in any other poem. The same author published a research concerning three very moving paintings of the »Secret pains of Christ« (Geheime Leiden Christi) from Upper Styria. - These paintings, songs and other examples of shared religious experience among the people have their roots in the ancient spiritual region of Carantania (the present-day Austria and Slovenia). The message, they reflect, has been preserved into modern time and has to be discovered again.
Carantanian All Saints' Day - February 5th
»Apotheosis of St. Domitian«
by Josef Ferdinand Fromiller
(fresco in the city castle of Klagenruft - Celovec, ca. 1734)
Dr. Jožko Šavli
This ancient fete-day is celebrated in memory of all Saints of Carantania: St. Domitian (sv. Domicijan), St. Modestus (sv. Modest), St. Hildegard (sv. Liharda), St. Albuin (sv. Albin). Local bishops canonized them before the 12th century. This is, before 1171 AD, when Pope Alexander III transferred the canonizations to the exclusive competence of Rome. St. Emma (sv. Ema), a Carantanian lady, was proclaimed blessed in 1287 and canonized as early as 1938. So, her fete-day does not coincide with other Carantanian Saints, but it is celebrated on June 27th. After Pope Alexander III issued the decree, many previous Saints did not enter the Roman register of Saints. Since then, they were considered Blessed but not a saint. This was also the case of St. Domitian and St. Hildegard, while St.Modestus continued to be Saint per viam cultus.
St. Domitian († ca. 802) was destined for a particular fate. His grave is located in the ancient Benedictine abbey in Millstatt (Carinthia), and for centuries he was venerated as patron of Carantania. The Jesuits, who since the end of the 16th century administrated the ancient abbey, promoted very much his veneration. In 1762, perhaps they submitted the required documentation to Rome, as to have him listed in the Roman register of Saints. But in 1773, the Jesuit Order was dissolved, and Domitian fell into oblivion for now, but not for ever! In the 19th century, at the threshold of the national movement, his Slovenian origin was an embarrassing fact for the »German« historical tradition of Carinthia (Carantania), carried out by the pan-German movement. Therefore, he had to be deleted. This was done by Robert Eisler, a historian from Innsbruck, who proclaimed Domitian as a »non-existent« historical figure (1907). Not earlier than several decades later, Eisler's quotation was thoroughly rejected by Prof. Franz Nikolasch (1990). Then, in 1991, a fragment of Domitian's original tombstone was found in Millstatt, and his existence was ultimately reassured. In this way, St. Domitian returned among his Carantanian countrymen.
Srecen Božic
Merry Christmas
I'd like to be the little stall of Bethlehem
to give You shelter in the night,
I'm whole cold amidst the winter, but
You would know the warmth of my soul… |
Rad betlehemski hlevcek bi postal,
Da dal bi ti zavetja sred noci,
ves mrzel sredi zime, vendar Ti
toploto moje duše bi spoznal… |
Lojze Grozde ( † 1943), in Christmas Sonnet - |
Božicni sonet |
Some centuries ago, St. Francis set up the crib for the first time as an illustration of the Christmas mystery. In a very brief time this picture conquered the world. It became the centre of Christmas celebration in the family. Children liked to pray in front of the crib and adults shared their joy. In Slovenia, the peak of Christmas is the Polnocnica - with Mess at Midnight, accompanied by songs of the church choir. An unforgettable experience. Many adults remember the happiness that they experienced at Christmas in their childhood. The memory is like a dream, which they would like to relive. This is only possible, if one realizes again the Bethlehem stable with Child, Mary and Joseph, and the Christmas message. This image still exists, even though we have to look and find it among the figures of Father Christmas, Teddy bears, chocolates... The very happiness is and remains the glory of Christ' Birth.
Relief of Blessed Anton Martin Slomšek
recently inaugurated in the Cathedral of Klagenfurt - Celovec
Dr. Jožko Šavli
On September 10th, 2005 the relief of Blessed Anton Martin Slomšek was placed in the cathedral of Klagenfurt - Celovec (Carinthia). A solemn Mass, assisted by sixty priests, was celebrated by Alois Schwarz, the Bishop of Gurk (Klagenfurt), and Franc Kramberger, the Bishop of Lavant (Maribor). The mayors of Klagenfurt and Maribor and numerous other people attended the ceremony as well. The purpose of this action was to revive the importance of Anton Martin Slomšek, who spent a part of his life in this city.
Thus, in the 19th century, the Bishoprics of Gurk and Lavant shared a common theological seminary in Klagenfurt. Young Slomšek, who originated from the Bishopric of Lavant (Lower Styria), studied there. In 1824 he was ordained priest in the Klagenfurt cathedral. From 1829 - 1838 he was spiritual director of the Klagenfurt seminary. In 1846 he was ordained Bishop of Lavant. In the years to follow he strove for the transfer of the See of Lavant from St. Andraž (St. Andrä) in eastern Carinthia to Maribor (Marburg) in Lower Styria, which he finally achieved in 1859. Slomšek died in Maribor in 1862.
Soon after his death the process for his beatification was instituted, which took a very long time. Faithful Slovenians prayed persistently for his beatification. The beatification took place in 1999. Pope John Paul II did not proclaim Slomšek blessed in Rome, as it is the custom. The Holy Father made an exception to particularly honour this event. He travelled to Slovenia and celebrated Mass in Maribor for the beatification of Anton Martin Slomšek. We hope that the recent unveiling ceremony of Slomšek's relief in the cathedral of Klagenfurt - Celovec will revive many friendly connections between people of both bishoprics, the way it used to be in prior history.
The beatification of Emperor Carl I
Dr. Jožko Šavli
On the first Sunday of October 2004, Pope John Paul II declared the beatification of Emperor Carl I von Austria († 1922). Carantha published already an article called Decree of »heroic virtues« for Carl I, Emperor of Austria (1887 - 1922), describing the Prayer's league (Gebetsliga), which for many decades strove for his beatification. For the longest time, their good intentions seemed to be beyond reach. Several »moderate« people, it is true, recognized Carl's virtues: he was a religious man, an outstanding family father, a ruler who endured so much suffering during the WW1, because innocent victims were sacrificed, and for his efforts to stop the war. But he was a ruler during war times, and they said »with regret«, misinterpreting the circumstances of that time as an insurmountable obstacle for his beatification. The true fact is, that the possible declaration of Carl's Blessing did not co-incide with the liberal, Masonic and other circles, whose public opinion leaders all over the world are against the Church and the Faith. But the League's prayers did not remain unheard. The Carantha editorship and its readers are delighted that Carl's declaration of blessing finally has been realized.
(cf: articles:
Proclamation of Blessing to honour Carl I, Emperor of Austria
Dr. Jožko Šavli
Carantha edition is pleased to announce, that on October 3, 2004, Carl I, Emperor of Austria (1887 - 1922) will be proclaimed Blessed. His grave site is in Madeira, but on this occasion his remains will be transferred to Rome by his son, Rudolph von Habsburg. The day after the proclamation, Mass will be celebrated in honour of the newly blessed Emperor Carl I in the Santa Maria Maggiore Basilica in Rome.
Decree of »heroic virtues« for Carl I, Emperor of Austria
(1887 - 1922)
In the photo we see Emperor Carl I von Habsburg with his consort Zita, Princess von Bourbon-Parma.
Dr. Jožko Šavli
The Congregation for the Causes of Saints received approval from Pope John Paul II to publish the decree of »heroic virtues« for Carl I, Emperor of Austria (1887 - 1922). Since 1954 the process for beatification is under way. For the proclamation is also a miracle for his intercession necessary. Emperor Carl I of Austria was an exemplary Christian, consort and ruler. The prayer's league (Gebetsliga) was founded already a few years after his death, and spread over Middle Europe to the world. After the Nazi regime occupied Austria in 1938, the league was suspended. But at the end of the WW2, the league was revived and was soon promulgated all over the world. - Communist countries did not allow publications on Emperor Carl I, neither in church, nor in the media. The same was also true for Slovenia (Yugoslavia). Now, for the first time, the Slovenian Catholic weekly »Druzina« published the news of Carl's beatification process.
The Rosary
Dr. Jožko Šavli
The month of October is particularly consecrated to the praying of the Rosary. The beginner of this wreath of prayers was St. Dominic († 1221), who, when heresy devastated his country, earnestly besought the help of Our Lady and was instructed by her, so tradition asserts, to preach the Rosary among the people as an antidote to heresy and sin. At the beginning, the prayers were not fixed. However, at the close of the 15th century the utmost possible variety of methods of meditating prevailed and the 15 mysteries have been now generally accepted.
In this form of prayers we say 15 decades or tens of Hail Mary with Our Father between each ten, while at each of these 15 decades we recall successively in pious meditation one of the mysteries of our Redemption. The visual symbol of Rosary is the wreath of beads representing the prayers. Its contents compose the Cheerful, the Sorrowful, and the Venerable part. In the Slovenian practice of praying, each part is preceded by three implorations added to Hail Mary, or better, after the word Jesus in this prayer. - In the Cheerful part (Veseli del) these implorations are as follows: Jesus, let us refresh the Faith; let us consolidate the Hope; let us stirre up the Love. - Then, in the Sorrowful part (Žalostni del): Jesus, let us consolidate the Memory; letus enlighten the Reason; let us soften the Will. Finally, in the Venerable part (Castitljivi del): Jesus, who leads our Thoughts; who leads our Words; who leads our Deeds. - Recently, in the Church was introduced also the Enlightened part.
In the Slovenian religious tradition preserved in the Zila (Gail) Valley, Carinthia, in some churches a symbolical wreath of Rosary can be found. It is composed of great beads, and is pending from the ceiling. In the middle is the statue of St. Mary with Jesus Child. See the picture above, which shows the Rosary in the church Marija v grapi (Maria Graben) close to the village of Blace (Vorderberg).
The first Sunday of October is called the Sunday of Rosary (Rožnovenska nedelja, in Slovenian). This Sunday, at the Mass all over Slovenia the church choirs are singing the beautiful chant called Rožni venec (Rosary). The text represents the poem of Mother Elisabeth, an Ursuline nun, the greatest spiritual poetess of the Slovenian religious tradition. The poem begins with: Mother mine, I am making a garland, a garland for Your altar... It was set in music by the composer Alojzij Mav. When hearing the chant, the spiritual experience is so great, that one has the feeling that the time stopped, and for a while that a beam from heaven shone down to the earth.
cf: Concealed and Forgotten Persons, article Mother Elisabeth)
Mercy of the Holy Baptism
The presented painting of ca. 1960 is a work of Tone Kralj, the well-known Slovenian church painter. It is in the parish church of Šmartno (St. Martin) in Brda, a lovely hilly region above Gorica (Gorizia). The painting is not only an illustation of receiving the holy Sacrament in sense of the Christian and Catholic doctrine and tradition. It is, at the same time, an expression of the Slovenian religiousness: an experience of happiness and divine glory in the Sacraments and in the Mass service.
After the WW2, the Slovenian religious life experienced a heavy setback during the Communist regime. For several decades discrimination was directed against religious people. The Yugoslav regime persecuted the Catholic Church, the religion and especially the Slovenian religious tradition. Parents, who let baptize their children, felt endangered to lose their employment. More and more non-baptized children and therewith non-baptized adult Slovenians appeared. Then, in the independent Slovenia, a formal freedom of religion has been declared. Anyway, in the mass media the Church continued to be disdained by the anti-religious circles. The truth is that it is not about the same Chuch but about the religion it conveys.
The Legend of the "Repentant Sinner"
A popular Slovenian poem, whose roots run deeply
in the history and culture of early Christianity
being a witness of Slovenian autochthonism
The inside of the Aquileia (Oglej) cathedral. It was build in ca. 1030 on the place of an older church by Patriarch Poppo (1019 - 1042), a member of the Carantanian family. In the late antiquity, the metropolitan church of Aquileia was the mother church of the early Christian communities in the Alpine-Adriatic area.
Dr. Jožko Šavli
The well-known Slovenian scholar, Ivan Grafenauer, researched the roots of the very ancient popular poem "Spokorjeni grešnik" (The Repentant Sinner). The study was published in 1950 in the miscellany Razprave (Dissertations) I, an edition of the Slovenian Academy. The poem in question was registered in several variants all over the Slovenian speaking area, from Carinthia to Istria. Two variants, in Leoben (Upper Styria) and in Kocevje - Gotschee (Carniola), were registered in German. Not only that, there were also several Croatian examples, either in the kaj-kavian or in the ca-kavian linguistic area. The contents of the poem is as follows:
Jesus is sailing on the sea. A sinner, who has been excommunicated from the community because of his great crimes, calls him from the coast to wait, because he wants to confess. Jesus admonishes the sinner, he should confess to a competent confessor. The sinner replies, the confessor rejected to him the penitence. Then, Jesus turned around, and the sinner confessed to him at the top of his voice, that he had killed his father and mother, drowned his brother and dishonoured his sister. Jesus imposed upon him the penitence: he shall go on the mountain into a solitary little church; there he shall kneel at the doorstep (or stone), until Jesus himself arrives in front of him before death.
The sinner obeys his order, and remaining in a kneeling position without moving, he refrains from eating for a series of years. Finally, Jesus arrives and calls out to him, he shall get up, because his days of penitence are over. But the sinner cannot rise anymore, his knees grew into the soil, his body was numb and covered with hair and moss. Jesus accedes and announces to him the remission of his sins, nourishing him with his Body and quenching his thirst with his Blood. Then, Jesus touches the sinner, the body of the latter dissolves, and his soul goes with Jesus into Heaven.
For the great sins (peccata capitalia), which were carried out publicly or secretly, public penitence was foreseen in the early Christian Church. For small sins (pecata minuta) was a private penitence sufficient, consisting of good deeds, charity, prayer, and fasting. Big sins were in first place idolatry, murder, and adultery, but also other sins, like blasphemy, perjury, calumny, thieving, deception, arrogance, envy, avarice...
Evidently, this poem is not about public penitence, to which the Church did not admit the sinner. Thus, Jesus laid upon him a penitence, that can be endured only through a miracle, and which was carried out on a mountain. The mountain is an ancient symbol of God, and in the wide variety of variants, in which this poem appears, there is also one that associates to another motif: a dry tree becomes green, which means Redemption.
Public Penitence
The public penitence was introduced by the Church in such a way, that the bishop first excommunicated the sinner, i.e., forbade him to take the Lord's Supper (1st act). Then, the Bishop publicly received the sinner in the penitentiary state (2nd act). The sinner had to carry out firmly the penitence (3rd act), until the church recognized that he was good enough to deserve Reconciliation. Then, the Bishop, by laying his hands on his head, received him publicly in the Church communion anew (4th act).
The timeframe of public penitence was established by the bishop. For very big sins of particular aggravating circumstances the penitence was lifelong. The Reconciliation was at the same time the sacramental Absolution, too. In Rome it was given on Holy Thursday, followed by the Lord's Supper. In some Slovenian legends, the great sinner, therefore, had to go to Rome. The story of St. Liharda (Hildegard) of Kamen is one example. Her husband, who unjustly accused her of adultery, had to go to Rome to ask for Reconciliation (10th century AD). - People with deadly diseases were reconciled sooner.
Great sinners, who committed heavy sins again after the Reconciliation, lost all privileges to receive public penance. The Church left them at God's mercy, and they had to look for repentance elsewhere. Such is the contents of the above mentioned Slovenian popular poem of the "Repentant Sinner".
In the East, the public penitence was administrated by the priests appointed for this service by the bishop. In 391, the Bishop of Constantinople abolished the service of those priests. The people should judge themselves, when they take the Holy Sacrament. Thereafter, all eastern bishops gradually adopted this example and it has been preserved in the Orthodox Church until today. The people in need to clear their conscience resorted to the monks and to the eremites, but the majority of them were not priests.
In the West, the public penitence was kept alive, and in the 7th century AD it was valid only for the following three great sins: idolatry, murder and adultery. But in the Carantanian - Slovenian area, which pertained to Aquileia, it was in use until the 17th century (cf. Protocolli Pontificalium of Hren, Bishop of Lublana).
Lifelong Penitence
The lifelong penitence, however, was not practised anymore since the 6th century AD. Nevertheless, in the territory of the Patriarchate of Aquileia, to which also Slovenia belonged, it remained customary until the 8th century. It was in 794, when the well-known Patriarch Paulinus changed the lifelong penitence to Reconciliation (Holy Communion) in the early death hours of a certain Aistulf, who had murdered his wife because of unfounded jealousy.
In 802, Emperor Charlemagne ultimately abolished the lifelong penitence, which was replaced by other reconciliatory deeds. Since then, in Carantania - Slovenia, the lifelong penitence continued to be presented as an educational example in the sermons. Proof of this is found in the 2nd Monument of Freising, which, because of its contents, is called Adhortatio ad Poenitentiam. The author says, that our ancestors suffered heavy torments in regards to penitence, and that we can achieve the same Reconciliation with the Confession, by which all sins will be forgiven.
The Monuments of Freising, which have been kept in Bavaria, are the first manuscripts in Slovenian language, written down toward the 10th century. But they are transcripts of older documents and they reflect the situation of the 8th century. - Because the Christianization of Slovenians took place as early as after 750, one is asking oneself, how a Slovenian poem could have preserved the motif of the lifelong penitence of the repentant sinner? That is, in the following century, when Christianization was already accepted, the lifelong penitence in sense of Charlemagne's decree was already abolished.
The autochthon People
If it is known, that the Slovenians have been the autochthon people of the Eastern Alps, the preserved motif of the lifelong penitence in the above poem appears quite natural. The people, also the non-Christian ones, were aware that such penitence was practised in the territory of the Aquileian Church until the 8th century. The motif could have been preserved as a very living educational example among the moderate numbers of Christians, who survived after the decline of the Roman Empire, in 467, and during the following Barbarian invasions.
In this case, we are standing in front of an ideological construction concerning the presumably invasion of the Slavs in the Eastern Alps, after 568, which are not documented in the historical records. Indeed, an ideological construction imposed by the political regimes, without any possibility of scientifically established discussions. The lifelong penitence, which is evident in the aforesaid Slovenian popular poem, could only have been preserved in the memory of Slovenians from early Christianity. Therefore, it must be considered as an ulterior proof, that the Slovenians were the autochthon people in their territory.
We do not know, if the academician Ivan Grafenauer was aware of the baseless Slav "invasion" or not. It is but certain, that under the Yugoslav regime it was impossible for him to set out the possibility of an autochthonism of the Slovenian people. Therefore, he ascribed the motif of the lifelong penitence to the supposedly Romanized ancient inhabitants, who after the decline of the Roman Empire should have been preserved in the Eastern Alps. They are called Vlahi (Welsche, in German), and they are considered of "Celtic" origin. A part of them should still have been settled in the Eastern Alps at the presumably arriving of the "Slavs". It is assumed, that the latter had taken over from them, among other things, also the motif of the repentant sinner.
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| With this explanation, the ideology of the Yugoslav regime, based on the supposed Slav invasion into the Eastern Alps from the Balkans, was saved, and the publication of Grafenauer's precious study was assicurated. Nevertheless, the question of the aforesaid motif can only be explained in a convincible manner, if we consider Slovenians an autochthon people, among whom a moderate number of Christians still were preserved after the decline of the Roman Empire. Therefore, the Christianization of Slovenians was relatively fast. With their Christianization the above-mentioned legend was wide-spread among the people, and it was preserved as a sermon example until today. |
The Crucifix
Dr. Jožko Šavli
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| In the baptistery of the Piran parish church (Istria, Slovenia), is the work of an unknown sculptor around the year 1300. The cross in this artwork, called "suffering on the Cross", does not have the usual form, but it rather represents an "arbor vitae" (a tree of life). - In Slovenia, the Holy Week (Veliki teden) is the time to remember the sacrifice of Christ on the cross, the time to pray, to make penitence, and to purify oneself. It has always been a deep experience, which is brought to life in the most soulful chants of mourning, accompanying the church rites. One of the chants, called "The Last Supper", commemorates Jesus' last meal with His disciples, and it quotes: "Look, this is my word, that you love among each other; then it will be known to all people, that you have followed me..." |
Dr. Jožko Šavli
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| Recently, Dr. Franc Kramberger, the Bishop of Maribor, communicated to the public in his press release: The Congregation for the Affairs of Saints in Rome has given its consensus to start a diocesan process of beatification of Cvetana Priol, a servant-woman of God. - Cvetana was born into a pious family in Maribor, in 1922, where she attended the classical gymnasium. In 1944 she enrolled in the studies of music at the Music Academy of Graz, which she continued in Lublana after the WW2. Thereafter, she taught music until her pension time in 1969. She died in 1973. The course of her life was burdened with the cross of illness and trials. A turning-point in her life was the year 1939, when she devoted herself to God as a victim of Love. In this connection, we read in her diary called "Darovana" (The Devoted One) the following words: "On Holy Thursday, at Saint hour, I played in the chapel of the cathedral. On Holy Friday and on Holy Saturday I assisted the rites. It was beautiful, the liturgy pervaded me, this is the living Christ, who today is living in us and in the Church. I wish to be your witness, my Lord... With my poor and selfish heart I can do nothing, but with Mary's and your heart I am able to do all things through Christ. Alleluia!" - Public hearing communications on intercession for Cvetana Priol are to be forwarded to the Diocese of Maribor.
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This painting “Saviour of the World” (Salvator Mundi) from 1537, depicts Christ with his right hand raised in blessing the world, and holding a globe of Caspar Vopel in his left hand. |
