Den katholischen Glauben kennen, leben, lieben & verteidigen!
Hochfest der Erscheinung des Herrn
Die Kirche feiert am 6. Januar das Hochfest Epiphanie (von griechisch Ἐπιφάνεια Epipháneia „Erscheinung“), auch Erscheinung des Herrn, im protestantischen Bereich Epiphanias genannt.
Das Fest ist im Volksmund auch unter dem Namen Dreikönigsfest bekannt (siehe: Heilige drei Könige und Sternsinger).
Die Huldigung des neugeborenen Jesus durch der Magier wird nur im Matthäusevangelium erzählt. Dort heißt es: Sie (Sterndeuter aus dem Osten) gingen in das Haus und sahen das Kind und Maria, seine Mutter; da fielen sie nieder und huldigten ihm. Dann holten sie ihre Schätze hervor und brachten ihm Gold, Weihrauch und Myrrhe als Gaben dar. (Mt 2 EU).
Die Gaben werden nach alter Deutung auf die Sendung des Gottmenschen Jesus Christus bezogen, wie es in der Antiphon zum Benedictus in der Laudes am 7. Januar ausgedrückt ist: Die Sterndeuter bringen „Gold dem großen König, Weihrauch dem wahren Gott und Myrrhe für sein Begräbnis“. Die Dreizahl der Weisen ("drei Könige") wird im Matthäusevangelium nicht ausdrücklich ausgesagt, sondern bürgerte sich im Laufe der christlichen Tradition wegen der Dreizahl der Gaben ein.
Vor der Liturgiereform 1970, im Anschluss an das Zweite Vatikanische Konzil, wurde dreier Festgeheimnisse gedacht: der Anbetung der Weisen, der Hochzeit von Kana und der Taufe des Herrn. Die spanische Konzeptionistinnen-Äbtissin Maria von Ágreda OConc († 1665) beschreibt dies in ihrem Buch Leben der jungfräulichen Gottesmutter Maria (Buch IV, 1) so: "Das Wunder der Verwandlung des Wassers in Wein fand am ersten Jahrestag der Taufe unsers Herrn statt. Auf denselben Tag war auch die Anbetung der Heiligen Drei Könige gefallen, wie die heilige, römische Kirche festhält, indem sie diese drei Geheimnisse an einem Tag, am 6. Januar, feiert."
Das Gedächtnis der Taufe Jesu wurde 1970 zu einem eigenen Fest am Sonntag nach Erscheinung des Herrn und bildet seither den Abschluss der Weihnachtszeit und den Beginn des Jahreskreises.
Die Westkirche übernahm das Fest Erscheinung des Herrn im 4. Jahrhundert von den Ostkirchen, die am 6. Januar das Geburtsfest Christi feierten, die Feier der glanzvollen Offenbarung der Königswürde Christi.
Nachdem die Reliquien der Magier, die dem Christus-Kind Gold, Weihrauch und Myrrhe dargebracht hatten, 1164 von Mailand in den Kölner Dom übertragen wurden, wurde das Fest der Erscheinung des Herrn zusätzlich zu einem Heiligenfest, dem Fest der heiligen Drei Könige. Denn gemäß der Tradition hießen die Magier Caspar, Melchior und Balthasar und waren Könige.
Bevor Papst Innozenz XII. 1691 den Jahresbeginn auf den 1. Januar festlegte (wie dies schon bei den Römern nach 46 v. Chr. üblich war), wurde Neujahr in gewissen Gebieten am 6. Januar oder am 25. Dezember gefeiert. Deshalb heißt der 6. Januar noch heute Großes oder Hohes Neujahr.
Die Drei Könige sind Patrone der Reisenden. Daran erinnern auch Gasthausnamen wie Mohren, Stern und Krone.
Am Vortag von Dreikönig werden zum Andenken an die Taufe Jesu Wasser und Salz geweiht. Dem Dreikönigswasser wird vorbeugende Wirkung gegen Halskrankheiten zugeschrieben. Mit Wasser und Salz werden heute auch der Weihrauch und die Kreide gesegnet, welche zum Haussegen verwendet werden.
Vorläufer der Wasserweihe sind die Wassersegnung des Nil in Alexandrien und jene des Jordan im Heiligen Land im 4. Jahrhundert. Die Wasserweihe wurde im 11. Jahrhundert im Westen eingeführt und mit einer Salzweihe verbunden.
Als Könige verkleidete Kinder, die Sternsinger, ziehen von Haus zu Haus, singen Lieder, sprechen den Haussegen und sammeln für die Mission.
In der Schweiz werden Königskuchen gebacken. Ein Stück des Kuchens enthält eine Königsfigur oder eine Bohne. Wer dieses Stück erhält, bekommt eine Krone und wird so für einen Tag zum König. Dieses beliebte Brauchtumsgebäck wurde im November 1952 vom Bäckermeisterverband lanciert und geht auf einen römischen Brauch zurück.
Barbara Schock-Werner/Rolf lauer (Hrsg): Der Schrein der Heiligen Drei Könige, Köln 2006 (104 Seiten; ISBN 3-7954-1657-4).
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Known also under the following names: (1) ta epiphania, or he epiphanios, sc. hemera (rarely he epiphaneia: though, e.g. in Athanasius, he somatike epiphaneia occurs); theophaneia: dies epiphaniarum; festivitas declarationis, manifestationis; apparitio; acceptio. (2) hemera ton photon: dies luminum; dies lavacri. (3) phagiphania, Bethphania; etc. (4) Festum trium regum: whence the Dutch Drie-koningendag Danish Hellig-tre-kongersdag, etc. (5) Twelfth Day, Swedish Trettondedag;, etc. — The meaning of these names will be explained below. The feast was called among the Syrians denho (up-going), a name to be connected with the notion of rising light expressed in Luke. I, 78. The name Epiphania survives in Befana, the great fair held at that season in Rome; it is difficult to say how closely the practice then observed of buying all sorts of earthenware images, combined with whistles, and representing some type of Roman life, is to be connected with the rather similar custom in vogue during the December feast of the Saturnalia. For the earthenware or pastry sigillaria then sold all over Rome, see Macrobius; s. I, x, xxiv; II, xlix; and Brand, "Pop. Ant.", 180, 183.
As its name suggests, the Epiphany had its origin in the Eastern Church. There exists indeed a homily of Hippolytus to which (in one manuscript only) is affixed the lemma ieis ta hagia theophaneia [not epiphaneia: Kellner]; it is throughout addressed to one about to be baptized, and deals only with the Sacrament of Baptism. It was edited by Bonwetsch and Achelis (Leipzig, 1897); Achelis and others consider it spurious. The first reference about which we can feel certain is in Clement (Stromata I.21.45), who writes: "There are those, too, who over-curiously assign to the Birth of Our Saviour not only its year but its day, which they say to be on 25 Pachon (20 May) in the twenty-eighth year of Augustus. But the followers of Basilides celebrate the day of His Baptism too, spending the previous night in readings. And they say that it was the 15th of the month Tybi of the 15th year of Tiberius Caesar. And some say that it was observed the 11th of the same month." Now, 11 and 15 Tybi are 6 and 10 January, respectively. The question at once arises; did these Basilidians celebrate Christ's Nativity and also His Baptism on 6 and 10 January, or did they merely keep His Baptism on these days, as well as His Nativity on another date? The evidence, if not Clement's actual words, suggests the former. It is certain that the Epiphany festival in the East very early admitted a more or less marked commemoration of the Nativity, or at least of the Angeli ad Pastores, the most striking "manifestation" of Christ's glory on that occasion. Moreover, the first actual reference to the ecclesiastical feast of the Epiphany (Ammianus Marcellinus, XXI, ii), in 361, appears to be doubled in Zonaras (XIII, xi) by a reference to the same festival as that of Christ's Nativity. Moreover, Epiphanius (Haer., li, 27, in P.G., XLI, 936) says that the sixth of January is hemera genethlion toutestin epiphanion, Christ's Birthday, i.e. His Epiphany. Indeed, he assigns the Baptism to 12 Athyr, i.e. 6 November. Again in chapters xxviii and xxix (P.G., XLI, 940 sq.) he asserts that Christ's Birth, i.e. Theophany, occurred on 6 January, as did the miracle at Cana, in consequence of which water, in various places (Cibyra, for instance), was then yearly by a miracle turned into wine, of which he had himself drunk. It will be noticed, first, if Clement does not expressly deny that the Church celebrated the Epiphany in his time at Alexandria, he at least implies that she did not. Still less can we think that 6 January was then observed by the Church as holy. Moreover, Origen, in his list of festivals (Against Celsus VIII.22), makes no mention of it.
Owing no doubt to the vagueness of the name Epiphany, very different manifestations of Christ's glory and Divinity were celebrated in this feast quite early in its history, especially the Baptism, the miracle at Cana, the Nativity, and the visit of the Magi. But we cannot for a moment suppose that in the first instance a festival of manifestations in general was established, into which popular local devotion read specified meaning as circumstances dictated. It seems fairly clear that the Baptism was the event predominantly commemorated. The Apostolic Constitutions (VIII, xxxiii; cf. V, xii) mention it. Kellner quotes (cf. Selden, de Synedriis, III, xv, 204, 220) the oldest Coptic Calendar for the name Dies baptismi sanctificati, and the later for that of Immersio Domini as applied to this feast. Gregory of Nazianzus identifies, indeed, ta theophania with he hagia tou Christou gennesis, but this sermon (Orat. xxxviii in P.G., XXXVI. 312) was probably preached 25 Dec., 380; and after referring to Christ's Birth, he assures his hearers (P.G., 329) that they shall shortly see Christ baptized. On 6 and 7 Jan., he preached orations xxxix and xl (P.G., loc. cit.) and there declared (col. 349) that the Birth of Christ and the leading of the Magi by a star having been already celebrated, the commemoration of His Baptism would now take place. The first of these two sermons is headed eis ta hagia phota, referring to the lights carried on that day to symbolize the spiritual illumination of baptism, and the day must carefully be distinguished from the Feast of the Purification, also called Festum luminum for a wholly different reason. Chrysostom, however, in 386 (see CHRISTMAS) preached "Hom. vi in B: Philogonium" where (P.G., XLVIII, 752) he calls the Nativity the parent of festivals, for, had not Christ been born, neither would He have been baptized, hoper esti ta theophania. This shows how loosely this title was used. (Cf. Chrys., "Hom. in Bapt. Chr.", c. ii, in P.G., XLIX, 363; A.D. 387). Cassian (Coll., X, 2, in P.L., XLIX; 820) says that even in his time (418-427) the Egyptian monasteries still celebrated the Nativity and Baptism on 6 January.
At Jerusalem the feast had a special reference to the Nativity owing to the neighbourhood of Bethlehem. The account left to us by Etheria (Silvia) is mutilated at the beginning. The title of the subsequent feast, Quadragesimae de Epiphania (Perigrin. Silviae, ed. Geyer, c.xxvi), leaves us, however, in no doubt as to what she is describing. On the vigil of the feast (5 Jan.) a procession left Jerusalem for Bethlehem and returned the following morning. At the second hour the services were held in the splendidly decorated Golgotha church, after which that of the Anastasis was visited. On the second and third days this ceremony was repeated; on the fourth the service was offered on Mount Olivet; on the fifth at the grave of Lazarus at Bethany; on the sixth on Sion; on the seventh in the church of the Anastasia, on the eighth in that of the Holy Cross. The procession to Bethlehem was nightly repeated. It will be seen, accordingly, that this Epiphany octave had throughout so strong a Nativity colouring as to lead to the exclusion of the commemoration of the Baptism in the year 385 at any rate. It is, however, by way of actual baptism on this day that the West seems to enter into connection with the East. St. Chrysostom (Hom. in Bapt. Chr. in P.G., XLIX, 363) tells us how the Antiochians used to take home baptismal water consecrated on the night of the festival, and that it remained for a year without corruption. To this day, the blessing of the waters by the dipping into river, sea, or lake of a crucifix, and by other complicated ritual, is a most popular ceremony. A vivid account is quoted by Neale ("Holy Eastern Church", Introduction, p. 754; cf. the Greek, Syriac, Coptic, and Russian versions, edited or translated from the original texts by John, Marquess of Bute, and A. Wallis Budge). The people consider that all ailments, spiritual and physical, can be cured by the application of the blessed water. The custom would seem, however, to be originally connected rather with the miracle of Cana than with the Baptism. That baptism on this day was quite usual in the West is proved, however, by the complaint of Bishop Himerius of Tarragona to Pope Damasus (d. 384), that baptisms were being celebrated on the feast of the Epiphany. Pope Siricius, who answered him (P.L., XIII, 1134) identifies the feasts of Natalitia Christi and of his Apparitio, and is very indignant at the extension of the period for baptisms beyond that of Easter and that of Pentecost. Pope Leo I ("Ep. xvi ad Sicil. episcopos", c. i, in P.L., LIV, 701; cf. 696) denounces the practice as an irrationabilis novitas; yet the Council of Gerona (can. iv) condemned it in 517, and Victor Vitensis alludes to it as the regular practice of the (Roman-) African Church (De Persec. Vandal., II, xvii, in P.L., LVIII, 216). St. Gregory of Tours, moreover (De gloriâ martyrum in P.L., LXXI, 783; cf. cc. xvii, xix), relates that those who lived near the Jordan bathed in it that day, and that miracles were then wont to take place. St. Jerome (Comm. in Ez., I, i, on verse 3 in P.L., XXV, 18) definitely asserts that it is for the baptism and opening of the heavens that the dies Epiphaniorum is still venerable and not for the Nativity of Christ in the flesh, for then absconditus est, et non apparuit — "He was hidden, and did not appear."
That the Epiphany was of later introduction in the West than the Christmas festival of 25 December, has been made clear in the article CHRISTMAS. It is not contained in the Philocalian Calendar, while it seems most likely that 25 December was celebrated at Rome before the sermon of Pope Liberius (in St. Ambrose, De virg., iii, I, in P.L., XVI, 231) which many assign to 25 Dec., 354. St. Augustine clearly observes Oriental associations in the Epiphany feasts: "Rightly", says he (Serm. ccii, 2, in Epiph. Domini, 4, in P, L., XXXVIII, 1033), "have refused to celebrate this day with us; for neither do they love unity, nor are they in communion with the Eastern Church, where at last the star appeared." St. Philastrius (Haer., c. cxl, in P.L., XII, 1273) adds that certain heretics refuse to celebrate the Epiphany, regarding it, apparently, as a needless duplication of the Nativity feast, though, adds the saint, it was only after twelve days that Christ "appeared to the Magi in the Temple". The dies epiphaniorum, he says (P.L., XII, 1274), is by some thought to be "the day of the Baptism, or of the Transformation which occurred on the mountain". Finally, an unknown Syrian annotator of Barsalibi (Assemani, Bibl. Orient., II, 163) boldly writes: "The Lord was born in the month of January on the same day on which we celebrate the Epiphany; for of old the feasts of the Nativity and Epiphany were kept on one and the same day, because on the same day He was born and baptized. The reason why our fathers changed the solemnity celebrated on 6 January, and transferred it to 25 December follows: it was the custom of the heathens to celebrate the birthday of the sun on this very day, 25 December, and on it they lit lights on account of the feast. In these solemnities and festivities the Christians too participated. When, therefore, the teachers observed that the Christians were inclined to this festival, they took counsel and decided that the true birth-feast be kept on this day, and on 6 Jan., the feast of the Epiphanies. Simultaneously, therefore, with this appointment the custom prevailed of burning lights until the sixth day."
It is simpler to say that, about the time of the diffusion of the December celebration in the East, the West took up the Oriental January feast, retaining all its chief characteristics, though attaching overwhelming importance, as time went on, to the apparition of the Magi. Epiphanius indeed had said (loc. cit.) that not only did water in many places turn into wine on 6 Jan., but that whole rivers, and probably the Nile, experienced a similar miracle; nothing of this sort is noted in the West. The Leonine Sacramentary is defective here; but Leo's eight homilies on the Theophania (in P.L., LIV, Serm. xxxi, col. 234, to Serm. xxxviii, col. 263) bear almost wholly on the Magi, while in Serm. xxxv, col. 249, he definitely asserts their visit to be the commemoration for which the feast was instituted. Fulgentius (Serm. iv in P.L., LXV, 732) speaks only of the Magi and the Innocents. Augustine's sermons (cxcix-cciv in P.L., XXXVIII) deal almost exclusively with this manifestation; and the Gelasian Sacramentary (P.L., LXXIV, 1062) exclusively, both on the vigil and the feast. The Gregorian Sacramentary makes great use of Psalm 72:10 and mentions the three great apparitions in the Canon only. The Ambrosian, however, refers to all three manifestations in the vigil-preface, and in the feast-preface to baptism alone. The "Missale Vesontiense" (Neale and Forbes, The Anc. Liturgies of the Gallican Church, p. 228) speaks, in the prayer, of Illuminatio, Manifestatio, Declaratio, and compares its Gospel of Matthew 3:13-17; Luke 3:22; and John 2:1-11, where the Baptism and Cana are dwelt upon. The Magi are referred to on the Circumcision. The Gothic Missal (Neale and Forbes, op. cit., p. 52) mentions the Magi on the vigil, saying that the Nativity, Baptism, and Cana make Christ's Illustratio. All the manifestations are, however, referred to, including (casually) the feeding of the 5000, a popular allusion in the East, whence the name phagiphania. Augustine (Serm. suppl. cxxxvi, 1, in P.L., XXXIX, 2013) speaks of the raising of Lazarus (cf. day 5 of the Jerusalem ritual) as on an equality with the other manifestations, whence in the East the name Bethphania occurs. Maximus of Turin admits the day to be of three miracles, and speculates (Hom. vii, in epiph., in P.L., LVII, 273) on the historical connection of date and events. Polemius Silvanus, Paulinus of Nola (Poem. xxvii; Natal., v, 47, in P.L., LXI) and Sedulius (in P.L., LXXII) all insist on the three manifestations. The Mozarabic Missal refers mainly to the Magi, using of their welcome by Christ the word Acceptio, a term of "initiation" common to Mithraists and Christians. In 381, the Council of Sargossa (can. iv), read together with the Mozarabic Missal's Mass in jejunio epiphaniae, makes it clear that a fast at this season was not uncommon even among the orthodox. "Cod. Theod." (II, viii, 20; XXV, v, 2) forbids the circus on this day in the year 400; "Cod. Justi." (III, xii, 6) makes it a day of obligation. In 380 it is already marked by cessation of legal business in Spain; in Thrace (if we can trust the "Passio S. Philippi" in Ruinart, "Acta", 440, 2) it was kept as early as 304. Kellner quotes the "Testamentum Jesu Christi" (Mainz, 1899) as citing it twice (I, 28; IV, 67, 101) as a high festival together with Easter and Pentecost.
In the present Office, Crudelis Herodes alludes to the three manifestations; in Nocturn i, the first response for the day, the octave, and the Sunday within the octave, deals with the Baptism, as does the second response; the third response, as all those of Nocturns i and iii, is on the Magi. The antiphon to the Benedictus runs: "Today the Church is joined to her celestial spouse, because in Jordan Christ doth wash her sins; the Magi hasten with gifts to the royal marriage-feast, and the guests exult in the water turned to wine." O Sola refers to the Magi only. The Magnificat antiphon of Second Vespers reads: "We keep our Holy Day adored with three miracles: today a star led the Magi to the crib, today wine was made from water at the marriage, today in Jordan Christ willed to be baptized by John to save us." On the Epiphany it was a very general custom to announce the date of Easter, and even of other festivals, a practice ordered by many councils, e.g. that of Orléans in 541 (can. i); Auxerre in 578 and 585 (can. ii), and still observed (Kellner) at Turin, etc. Gelasius finally tells us (Ep. ad episc. Lucan., c. xii, in P.L., LIX, 52) that the dedication of virgins occurred especially on that day.
The reason for the fixing of this date it is impossible to discover. The only tolerable solution is that of Mgr. Duchesne (Orig. Chr., 262), who explains simultaneously the celebration of 6 January and of 25 December by a backward reckoning from 6 April and 25 March respectively. The Pepyzitae, or Phrygian Montanists, says Sozomen (Church History VII.18), kept Easter on 6 April; hence (reckoning an exact number of years to the Divine life) Christ's birthday would have fallen on 6 January. But, it may be urged, the first notice we have of the observance of this date, refers to Christ's Baptism. But this (if we may assume the Basilidians, too, to have argued from 6 April) will have fallen on the exact anniversary of the Birth. But why preeminently celebrate the Baptism? Can it be that the celebration started with those, of whatever sect, who held that at the Baptism the Godhead descended upon Christ? On this uncertain territory we had better risk no footstep till fresh evidence, if such there be, be furnished us. Nor is this the place to discuss the legends of the Three Kings, which will be found in the article MAGI. Kellner, Heortologie (Freiburg im Br., 1906); Funk in Kraus, Real-Encyclopädie, s.v. Feste; Bingham, Antiquities of the Christian Church (London, 1708-22), Bk. XX, c. iv; Usener, Religionsgeschichtliche Untersuchungen (Bonn, 1889). I.Cyril Martindale.
"Es gibt nicht mehr als 100 Menschen auf der Welt, die die Katholische Kirche wirklich hassen, aber es gibt Millionen, die das hassen, was sie für die Katholische Kirche halten…Wenn wir Katholiken all die Unwahrheiten und Lügen, die gegen die Kirche gesagt wurden, glauben würden, würden wir die Kirche wahrscheinlich Tausend Mal mehr hassen als sie es tun."
Erzbischof Fulton Sheen
Ich suche immer Leute, die meine Arbeit unterstützen möchten. Kontaktaufnahme unter E-Mail email@example.com oder Tel.: 0170-1293016. Gott segne dich!
Father Joseph Ratzinger 1969 Prediction of the Future of the Church
In a 1969 German radio broadcast, Father Joseph Ratzinger offered this prediction of the future of the Church:
“The future of the Church can and will issue from those whose roots are deep and who live from the pure fullness of their faith. It will not issue from those who accommodate themselves merely to the passing moment or from those who merely criticize others and assume that they themselves are infallible measuring rods; nor will it issue from those who take the easier road, who sidestep the passion of faith, declaring false and obsolete, tyrannous and legalistic, all that makes demands upon men, that hurts them and compels them to sacrifice themselves.
To put this more positively: The future of the Church, once again as always, will be reshaped by saints, by men, that is, whose minds probe deeper than the slogans of the day, who see more than others see, because their lives embrace a wider reality. Unselfishness, which makes men free, is attained only through the patience of small daily acts of self-denial. By this daily passion, which alone reveals to a man in how many ways he is enslaved by his own ego, by this daily passion and by it alone, a man’s eyes are slowly opened. He sees only to the extent that he has lived and suffered.
If today we are scarcely able any longer to become aware of God, that is because we find it so easy to evade ourselves, to flee from the depths of our being by means of the narcotic of some pleasure or other. Thus our own interior depths remain closed to us. If it is true that a man can see only with his heart, then how blind we are!
How does all this affect the problem we are examining? It means that the big talk of those who prophesy a Church without God and without faith is all empty chatter. We have no need of a Church that celebrates the cult of action in political prayers. It is utterly superfluous. Therefore, it will destroy itself. What will remain is the Church of Jesus Christ, the Church that believes in the God who has become man and promises us life beyond death. The kind of priest who is no more than a social worker can be replaced by the psychotherapist and other specialists; but the priest who is no specialist, who does not stand on the [sidelines], watching the game, giving official advice, but in the name of God places himself at the disposal of man, who is beside them in their sorrows, in their joys, in their hope and in their fear, such a priest will certainly be needed in the future.
Let us go a step farther. From the crisis of today the Church of tomorrow will emerge — a Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of the edifices she built in prosperity. As the number of her adherents diminishes, so it will lose many of her social privileges. In contrast to an earlier age, it will be seen much more as a voluntary society, entered only by free decision. As a small society, it will make much bigger demands on the initiative of her individual members. Undoubtedly it will discover new forms of ministry and will ordain to the priesthood approved Christians who pursue some profession. In many smaller congregations or in self-contained social groups, pastoral care will normally be provided in this fashion. Along-side this, the full-time ministry of the priesthood will be indispensable as formerly. But in all of the changes at which one might guess, the Church will find her essence afresh and with full conviction in that which was always at her center: faith in the triune God, in Jesus Christ, the Son of God made man, in the presence of the Spirit until the end of the world. In faith and prayer she will again recognize the sacraments as the worship of God and not as a subject for liturgical scholarship.
The Church will be a more spiritual Church, not presuming upon a political mandate, flirting as little with the Left as with the Right. It will be hard going for the Church, for the process of crystallization and clarification will cost her much valuable energy. It will make her poor and cause her to become the Church of the meek. The process will be all the more arduous, for sectarian narrow-mindedness as well as pompous self-will will have to be shed. One may predict that all of this will take time. The process will be long and wearisome as was the road from the false progressivism on the eve of the French Revolution — when a bishop might be thought smart if he made fun of dogmas and even insinuated that the existence of God was by no means certain — to the renewal of the nineteenth century.
But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church. Men in a totally planned world will find themselves unspeakably lonely. If they have completely lost sight of God, they will feel the whole horror of their poverty. Then they will discover the little flock of believers as something wholly new. They will discover it as a hope that is meant for them, an answer for which they have always been searching in secret.
And so it seems certain to me that the Church is facing very hard times. The real crisis has scarcely begun. We will have to count on terrific upheavals. But I am equally certain about what will remain at the end: not the Church of the political cult, which is dead already, but the Church of faith. It may well no longer be the dominant social power to the extent that she was until recently; but it will enjoy a fresh blossoming and be seen as man’s home, where he will find life and hope beyond death.”
Why did it have to be a friend who chose to betray the Lord?
and why did he use a kiss to show them, that's not what a kiss is for?
Only a friend can betray a friend, a stranger has nothing to gain.
and only a friend comes close enough to ever cause so much pain.
Why did it have to be a thorny crown place upon his head?
It should have been a royal one, made of jewels and gold instead.
It had to be a crown of thorns, because in this world that we live,
all that would seek to love a thorn is all the world has to give.
Why did it have to be a heavy cross he was made to bear?
and why did they nail His feet and hands; His love would have held him there.
It was a cross for on a cross, a thief was supposed to pay.
and Jesus had come into the world to steal every heart away.
Yes, Jesus had come into the world to steal every heart away.
“In this world are many people who do not master their bodies. Such people say that no one can tell them what to do, not even God, and they think that in this way they have no master. In the end they become slaves to anything.”
"Interesting that they call it "gay pride" because pride is the worst of sins and the root of all other sins - in essence a stubborn rebellion against God and his commandments. This parade in Tel Aviv is awful and shameful not only because Israel promotes sexual perversion and the distortion of God's purpose for the human person, but it's even worse because they celebrate it with "pride". Remember that God will extend His protection upon you, Israel, only to the extent that you keep his commandments. In other words, you are inviting disaster upon your nation. Repent!"
Andre Villeneuve on the Gay Pride in Israel
"Nur weil du dich nicht für Politik interessierst, heißt das noch lange nicht, dass die Politik sich nicht für dich interessiert."
Ich habe mich gestern mit jemandem aus der Kirche getroffen. Wir sind beide schockiert über die Zustände innerhalb der Kirche und die Scheinheiligkeit, wie damit umgegangen wird. Wir wollen unseren Teil dazu beitragen, damit sich das ändert.
Unter anderem wollen wir das aus dem Dunklen zerren, was dort viel zu lange verborgen war. In der ganzen Missbrauchs-Debatte werden ja die hetero- oder homosexuellen "Fehltritte" diverser Geistlicher oder Kirchen-Angehöriger völlig unter den Teppich gekehrt.
Wenn du uns dabei (gerne auch anonym) unterstützen willst: wir brauchen Fakten. Belege, Links, Zeugnisse - und wenn es nur schriftliche Berichte von Augenzeugen sind. Vertraulichkeit wird zugesichert.
Solltest du (oder jemand, den du kennst) hierzu etwas beisteuern wollen, würdest du uns sehr helfen. Kontakt: E-Mail firstname.lastname@example.org
“We do not want a church that will move with the world. We want a church that will move the world.”
― G.K. Chesterton
“Every sin is a choice to turn a miraculous being into an object for consumption. It flattens the human person, one’s self and one’s victim, into a one-dimensional universe.”
― Michael D. O'Brien, Father Elijah: An Apocalypse
If the Church becomes more and more like the world, why would we need the Church then anymore? The world does what the world does - and it can do that way better than Church people will ever be able to. If we don't have more than this, if we are no different than anybody else, what's the point of being a follower of Jesus Christ?
Moralistic Therapeutic Deism
"Das Gebet ist die beste Waffe, die wir haben ; es ist ein Schlüssel, der das Herz Gottes öffnet".
Wisdom of the ancients: "Should we look to kings and princes to put
right the inequalities between rich and poor? Should we require soldiers
to come and seize the rich person's gold and distribute it among his
destitute neighbors? Should we beg the emporer to impose a tax on the
rich so great that it reduces them to the level of the poor and then to
share the proceeds of that tax among everyone? Equality imposed by force
would achieve nothing, and do much harm. Those who combined
both cruel hearts and sharp minds would soon find ways of making
themselves rich again. Worse still, the rich whose gold was taken away
would feel bitter and resentful; while the poor who received the gold
from the hands of soldiers would feel no gratitude, because no
generosity would have prompted the gift. Far from bringing moral benefit
to society, it would actually do moral harm. Material justice cannot be
accomplished by compulsion, a change of heart will not follow. The only
way to achieve true justice is to change people's hearts first - and
then they will joyfully share their wealth." -- St. John Chrysostom, Bishop of Constantinople (died in 407 A.D.)
My goal in life? I want to cross the finish line with nothing else left to give for my Lord, hearing those words: "Well done, good and faithful servant, enter in!"
"In Deutschland ist es wichtiger, Verständnis zu haben als Verstand."
do you and I realize what we are doing at this point? We are molding
Jesus into our image. He is beginning to look a lot like us because,
after all, that is whom we are most comfortable with. And the danger now
is that when we gather in our church building to sing and lift up our
hands in worship, we may not actually be worshiping the Jesus of the
Bible. Instead we may be worshiping ourselves"
Pfarrgemeinderäte sind eines der gescheiterten Experimente in Folge des 2. Vatikanischen Konzils. Frei nach dem Motto "Das Gegenteil von gut ist gut gemeint".
Da bilden sich - in der Regel theologisch kaum gebildete - Laien ein, dem Pfarrer vorschreiben zu können, was er zu tun oder zu lassen hat (oder zumindest einen Einfluss darauf und auf die Angelegenheiten der Pfarrei zu nehmen). Laien, die kaum wiedergeben können, was die Kirche lehrt und warum (gemäß dem Katechismus der Katholischen Kirche) - und deren Privatleben auch nicht notwendigerweise mit den kirchlichen Lehren zu Ehe und Familie übereinstimmt.
Laien haben eine wichtige Funktion innerhalb der Kirche - Priester spielen zu wollen gehört aber nicht dazu (ja, auch innerhalb der Messe maßen sie sich immer mehr an). Folge davon ist, dass Priester oftmals einen psychischen und spirituellen Albtraum erleben, ständig unter Stress sind und Probleme mit ihrer Identität haben.
Auch ohne Pfarrgemeinderäten kann und soll man den Pfarrer tatkräftig unterstützen.
Ein absolutes Unding aber sind die Pfarreiverbände. Da werden einfach bestehende Pfarreien zusammengeworfen und die Priester funktionieren bestenfalls als Sakramentenspender und sind sonst nur einer von vielen.
Nein, das geschieht nicht deshalb, weil wir zu wenig Priester haben. Weltweit ist due Zahl der Priester eher am steigen und viele unserer Geistlichen kommen eh aus anderen Ländern.
Hier wollen Menschen die Kirche übernehmen, die mit dem traditionellen katholischen Glauben nicht mehr viel zu tun haben und den Rest der Kirche auch noch zugrunde richten.
Ich kann nur alle verbliebenen traditionellen Katholikinnen und Katholiken auffordern, aufzustehen, tätig zu werden und für ihre Kirche zu kämpfen!
Wenn die Hirten es nicht tun, müssen eben die Schafe tätig werden!
“One of the most pathetic—and dangerous—signs of our times is the growing number of individuals and groups who believe that no one can possibly disagree with them for any honest reason.”
Aufruf an alle Priester und Ordensangehörigen!
Viele von euch wissen Bescheid, wenn eure Mitbrüder sich sexuell unangemessen verhalten - sei es, dass sie Minderjährige missbrauchen oder sexuellen Kontakt mit Menschen desselben oder des anderen Geschlechts haben.
Die "Täter" gehen hierbei quer durch alle Hierarchie-Ebenen.
Trotzdem ist kaum jemand bereit, mit diesem Wissen an die Öffentlichkeit zu gehen. Über die Gründe hierfür kann man nur spekulieren - Angst, Bequemlichkeit, Desinteresse etc.
Jeder dieser Gründe ist eine Schande für sich.
Wer selbst Vergebung finden will, muss auch seinen Anteil dazu leisten, Sünde auszurotten. Wer dies nicht tut, wird zum Mittäter.
Diejenigen, die nun bereit sind, mit ihren Informationen an die Öffentlichkeit zu wenden, dürfen sich gerne an mich wenden. Wir werden einen Weg finden - und wenn es bedeutet, dass euer Name dabei verschwiegen wird.
Seid nicht weiterhin Teil des Problems - werdet Teil der Lösung!
Copyright 2019 Robert Gollwitzer. All Rights Reserved.