Fülep Dániel (HU)
“The Son of God shall be crucified again“ (Hebrews 6:6)
The Great Restart in the Light of Historical Theology
Speaker: Dániel Fülep R.C. theologian, biologist, teacher
National Strategy Conference with the power of the Hungarian Holy Crown
MVSZ, Budapest, August 17, 2021.
The key to the prosperity of the Hungarian people is hidden in the admonitions of King St. István, in the faith of the Pauline Monks of Keresztúr, in the Hungarian Holy Crown, in the secret of the Blessed Virgin. The tree reaching to the sky, Emese’s dream and Fehérlófia, like the shepherds’ fire, anticipates the split of dawn. And the heavens dewed, and the Word became flesh, and dwelt among us. István builds on a rock, establishes a Church, gives us a Queen. We were initiated into what the death of death was and who the flower of the world was. Our knowledge and experience are sufficient to understand the end times and fulfill our mission. This presentation explores and interprets the perilous present times and the mission of Hungarians in the light of the divine revelation.
Revelation (Greek apocalypse, ‘revelation’ lat. revelatio, ‘revelation’) is the loving activity, word and deed of God by which the Father introduces himself to mankind by the Son in the Holy Spirit, communicates himself and the decisions of his saving will, reveals the truth: it opens the way for the believer to know the supernatural reality and the divine life. It is essential to supernatural cognition, life of grace and salvation, and nothing can replace it. Revelation is also absolutely necessary for the unimpeded, certain, complete, and error-free knowledge of the divine realities (the existence of God, the moral law inscribed in the heart, moral responsibility) that can be seen by the intellect. The condition of it being possible is the essential inaccessibility of God and the spiritual nature of man. Revelation is the hermeneutical rule of all theological cognition. Its commissioned and authentic guardian, commentator and advertiser is the Magisterium of the Holy Church.
Man cannot reach the knowledge of God on his own, is unable and unworthy of him. God can only be known to those to whom He gives revelation of Himself (Deut 4:32-40; Jn 1:18; 6,46; 1 Jn 4:20). Revelation is a gift of God: its mystery is planned by his omnipotence, completely free will, grace, and infinite wisdom; it is hidden in him since eternity. Man’s free response to the revelation is faith, which illuminates the mind, becoming a real vision (Jn 6:40; 12:45; 14:19). Revelation is a process in history, the realization of God’s eschatological work. The person of revelation is God himself.
The initial stage of universal revelation is the Old Testament revelation, which appears in the history of mankind sunk into idolatry: God chooses and calls Abram, makes him the father of the chosen people, and promises a blessing to all nations in his offspring (Gen 12:3). His calling is fulfilled in the age of the Patriarchs, and then Moses appears on the scene, by whom the people of the Israelites are born, until Israel is consolidated in the age of the Prophets. In the Old Testament age, God’s mercy is revealed: the Lord reveals His name, promises the Savior’s coming, and offers a covenant. The Old Testament is a story of God’s covenantal loyalty, patience, and love that persists throughout man’s innumerable ungratefulness, infidelity, and sin.
The fulfillment of universal revelation is the New and Eternal Covenant. When the fullness of times had come (Gal 4:4), God, who is love itself (1 John 4:7), sent His Son, Jesus Christ, who fulfilled the revelation by his incarnation, life, redemptive death and resurrection, ascension, and by sending the Holy Ghost (Jn 1:14.18; Hebrews 1.1-2; Romans 3:25; 16:25; Ephesians 1:9; 3.9-11; 2Cor 1.20; Col 1:18.26;). As the light of the world (Jn 1:4), it brings the light of life (Jn 8:8) and reveals the glory of God (Jn 1:14; 2:11). The fullness of revelation is Jesus, in whom God appears as our Father (Matt. 11: 25-27; Luke 10: 21-22; Rom. 3:25; 16,25k; 1 Cor. 15:28; Eph 3:6), in him the Kingdom of God arrives (Mk 1:15; cf. Lk 10:9.11; Mt 12:28; Lk 17:20), the Holy Spirit of God flows (Acts 2) and the Holy Church is born.
The body of the Church of Christ as an all-encompassing mystical unit (Rom 3:21-24; 16:25; Gal 1:16; Eph 3: 5,5; 1 Tim 3:16; 2 Tim 1:10; 1 Peter 1:20), a new chosen people to whom everyone is invited, and of whom we become members no longer by descent but by divine grace (Gal 3:27-29; Col 3:11; 1 Peter 2:9). Revelation also continues through the apostles (2 Cor 2:14); God’s righteousness spreads by the proclamation of the gospel (Matt 28:19; Rom. 1:17). The mystery is revealed in the Church to Paul (Gal 1:16; Eph 3:3), to the twelve fulfilled with the Spirit, to the prophets (Eph 3.5), and to all the saints (Col 1:26). The treasure of revelation (depositum fidei) is to be passed on (Matt 28:19; Acts 10:41; 1 Corinthians 9.1; Gal 1:15; 1 John 1:1).
With Christ and the apostolic age, revelation becomes complete, after which we await the second coming of the Son of Man (Matt 24:38; Titus 2:13; 1 Peter 4:13; 5,1; 1 John 3:3).
“All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.“ (Matt 11:27) Jesus introduced us to God, whom no one had ever seen (Jn 1:18), testified of heavenly things (Jn 3: 11-13), and spoke of the Father (Jn 8:38). In Jesus, God became visible and palpable (e.g., Jn 1:14; 1 Jn 1:1). “He who saw me also saw the Father“ (Jn 14:9; cf. 12:45). Christ, therefore, reveals the Father in his own person: as an icon of God (2 Cor 4: 4; Col 1:15). His deeds testify to His Son and the unity of the Son with the Father (Jn 5:36; 9.4; 10.37; 14.10), his words (Jn 1:18; 3,11-13; 6,46; 8,28.38; 12.49; 14.10; 17.6-8), bear witness to the truth (Jn 18:37). Only in Christ did the truth become our heritage (Jn 1:18).
The existence of the prehistoric era before universal revelation, as well as the “seeds of truth“ (logoi spermatikoi) found in the world outside the boundaries of the Church, has been known in Catholic theological thought since the age of the Church Fathers. The source of this knowledge is Scripture on the one hand and missionary experience on the other. It is indicated by the revelation in which we hear about the pagan Melchizedek, the king of Salem, and the priest of El-elion (Gen 14:18; Heb 5:6, 10; 6:20), or even the pagan Eastern Magi seeking the King of Christ (Matt 2:1-12). “We saw his star in the east, and we came to show worship him.“ (Matt 2:2) On the other hand, the proclamation of the Church from the beginning illustrates that the pagan search for God and philosophy have elements that can be referenced (See Paul’s speech in Lystra and the Aeropagus, Acts 14:16-17; 17:23).
The knowledge of the true God before Abraham, in the time of the Flood was carried by Noah and his family and then by the tribe of Shem. Even in the paganism before and after Abraham, there is a verifiable knowledge that God exists, that man has an origin and a mission, and that there is moral law and moral duty. This is because we all come from the same ancestors, we are the sons of Adam and Eve. The pervasive sin that brought death did not completely blind us, but obscured it, while weakening our will and making our nature prone to evil. Therefore, although vaguely but indelibly able to recognize that there is a God (Romans 1:18-21), we are left with a conjecture about creation, the breakdown at the dawn of human history, the complete dependence on divinity, the difference between good and evil, some kind of earthly mission of man, and the need for sacrifice and redemption. The experience of suffering, death, and injustice always brought with it a longing for the victory of life and ultimate justice.
Man has tried to clarify the existence of God or divinity, as well as his own spiritual morality, in certain places and times on a number of occasions, from which very different results have been obtained. It is a general feature, however, that all peoples have developed religious-ritual forms of behavior regarding the deity and the ultimate questions. God-seeking and religiosity are the essential qualities of man (homo religiosus).
According to the traditional Catholic view, the primordial religion of mankind is monotheistic, essentially identical to the monotheism of universal revelation (Old and New Testaments), the knowledge of which, as a tradition comes from our first ancestors. Pantheism, animism, polytheism, demonism, magic, etc. are in fact the various distortions and degenerations of ancient godliness and religion that appeared over time. Idolatry, human sacrifice, occultism are all the result of decadence, descent and darkening, which has been gaining ground since the expulsion. In fact, the more ancient a pagan teaching comes from, the clearer it brings certain basic elements of ancient knowledge of God: faith in one God, creation, disharmony of relationship with God, and awareness of the catastrophe (flood) at the dawn of humanity, the recognition of moral law and moral obligation and basic knowledge of its framework. The ancestry of tradition, referring to the Paradise age, can sometimes be manifested to an extraordinary degree, when, for example, theophania appears, or what is more, some desire for incarnation, or, though unconsciously, signs of the Trinity can be seen in some pagan mythologies and religions.
The groping intellect in the absence of the enlightening power of the divine grace lost by original sin, and the will manifested without the power of the divine grace, are typically incapable of revealing God’s inner life, the mystery of incarnation and redemption, the nature of sin and justification, and hat reality is exactly, and is incapable of supernatural (grace) life. The Trinity, creation, the invisible spiritual realities (holy angels and fallen angels), the incarnation, salvation, sin, repentance and justification, sacraments, sanctification, heaven and hell, resurrection and eternal life are revealed to us only in divine revelation.
The Church proclaims that the one true God, our Creator and Lord, can be certainly known by its works in the natural light of the human intellect. The natural knowledge of God in our wandering state is not direct and intuitive, but indirect. The natural knowledge of God is analogous knowledge, where the principle of “semper maior“ prevails. However, the existence of God is not only the object of the natural knowledge of reason, but also of the supernatural faith, which means the reception of revelation.
Hungarian prehistory and mythology as a good soil
Authentic research on the ancient Hungarian faith confirms that many elements of the universal revelation fulfilled in Christ and of the Catholic Christian faith were already known to our forefathers: their faith – though not in crystal clear form but in a recognizable manner – carries many essential elements of the primordial revelation.
During the multi-stage return of our ancestors to the Carpathian Basin in the first Millennium, they were exposed to quite mixed religious and worldview influences. They have met Christianity on several occasions, in a variety of ways and in a variety of qualities, and have come into contact with a wide variety of heretics and divisive groups over the centuries in addition to the Apostolic Church. They came into contact with Arianism, Manichaeism, and various trends in Talmudic Jewry and Islam, as well as shamanism, animism, and various tribal religions. All this inevitably shaped the world of faith that is sought today in fairy tales, legends and myths, customs, language, traditions and archaeological monuments, and is often identified as the remnants of the ancient Hungarian religion.
It is a question of how and to what extent our pagan world – and that of pre-Christian times – drew from the Christian influences of the first millennium, and what can be traced back to times before Christ. In any case, it is a fact that our ancient world of faith and belief acts as an early revelation in several important elements: it points to universal revelation, the gospel of Christ, and the faith of the Church; the ancient knowledge coming from paradise is expressed in it and a desire for redemption and eternal life.
The legend of Fehérlófia can be interpreted as a kind of desire for superior intervention for the victory and liberation of truth. Fehérlófia seeks with special force what is lost, follows in the footsteps of evil, descends into the depths of the underworld, kills the three dragons, to return from there as someone who has reborn, to give justice to the unfaithful and faithful, and to marry his beloved.
According to Hungarian chronicles, Hunor and Magor are descendants of Nimrod. Nimrod (or Nemrot, Menrót at Simon Kézai) is a figure known from Scripture. Genesis states that “he was the first ruler on earth,“ “he was also a mighty hunter before the Lord,“ the founder of an empire that included all the great cities of southern Mesopotamia (Gen 10:8-12), on whose land was built the tower of Babel, desiring to defy the greatness of God (Gen 11). The Prophet Micah associates his name with Assyria (5.5), and the ruins of Kalach still bear his name today.
The two apostles of the Lord Jesus Christ, Andrew and Philip, were the first to preach the gospel to the Scythians, who, according to Anonymus, are inhabitants of the homeland of the Hungarians. All this may be a sufficient explanation for the fact that the Scythians had a notion of conscience (conscience, conscientia), which is a basic condition of morality, and thus they knew the natural moral law, which the Church calls, according to the revelation “written into the heart“ (Rom 2:14-15). Antonio Bonfini notes of the Scythians: “The truth amongst them was not accepted by law, but inoculated into their character.“ And although, for the sake of truth, it should be added that there are many less favorable memories for the Scythians, the memory of “the two Scythian missionaries“ is a strong sign that the relationship of Hungarians from Scythia with Christianity can be traced back to apostolic times.
King Attila the Hun in Hungarian history reminds us of the image of Abraham. The Lord addressed (Gen 17:1-16) Abraham, gave him a mission, and promised: “I will multiply you above all, and kings descend from thee. I will make a covenant between me and you, and after you I will be the God of your descendants. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger.“ (Gen 17:8). Attila receives the sword of God to make the blood of Hunor-Magor a great people. Abraham meets Melchizedek in the land of Canaan (Gen 14:20), Attila meets the high priest of the Most Holy One in the person of pope St. Leo the Great.
In the case of Duke Álmos, the image of Moses is reflected. Moses, Israel’s greatest prophet (Deuteronomy 34:10), by whom God delivered his people, revealed the Law (Ex 24:3; 34:27) and made a covenant (Ex 24:8), who was rescued from the water by a servant of Pharaoh’s daughter (Ex 2.5). In Emese’s dream, it turns out that Álmos also comes from water. “Water springs from her (Emese’s) womb, and from her loins come glorious kings.“ The seven tribal chiefs, as firstborns, receive an allegiance to Álmos chosen as their leader in a blood covenant, take an oath, and then cross the Etel River. According to Anonymus, the Holy Spirit helps Álmos in the battle, however he cannot enter Pannonia, but is killed in Transylvania. In the people of Moses, all firstborn children and even animals, if faultless, are to be consecrated to God (Ex 3:3; 13:11-16; 22:28; 34:19-20). The sign of deliverance was the blood of the lamb on the eyebrows and door jambs (Ex 12: 1-28). Moses takes the Ten Commandments from God (Exodus 20:1-17; Deut 5:6-21) and crosses the Red Sea (Exodus 14). His raised arm in the battle against the Amalekites is the key to victory (Ex 17:8-13). Moses could not enter the land of Canaan, but died on Mount Nebo.
Árpád is almost like Joshua to us. Under the leadership of Árpád, the people finally return home to the Carpathian Basin, Joshua introduces the people of Israel to the Promised Land. The King of Kings is born in the Holy Land, and the first holy king is born in Hungary.
King St. István is the first Hungarian icon of our Lord Jesus Christ. The words of the angelic greeting announcing the birth of the Lord Jesus (Luke 1:26-38) are reminiscent of the dream of Sarolta, recorded by Bishop Hartvik, whose protagonist St. Stephen Martyr foretells the birth of the first crowned king of the country. And in dreams the Lord sends a glorious son to both to Joseph of Nazareth and to the Grand Duke Géza. The Lord Jesus is born in the House of Bread in Bethlehem, István in Esztergom, the city of the Star. The birth of István and his coronation as king – December 25, 1000, or January 1, 1001 – is the Christmas of the Hungarian world. For the Hungarians, István is the icon of Christ the King, the apostle of the New Testament, who brought the good news of the Kingdom of God. The eastern Magi – according to tradition, Gáspár, Menyhért and Boldizsár – come to Bethlehem by the star (Matt 2:1-12) to give gifts and their hearts to the Infant, while Esztergom receives the three holy high priests, Adalbert, Asztrik and Gellért, to bring their worship and spiritual treasures.
The Turul, the Saker Falcon, is a peculiarly Hungarian forerunner of the Holy Spirit, as is the Dove. Boldogasszony, the Great Queen of the Hungarians, is the Blessed Virgin Mary, who, on the eve of her ascension, receives a crown for her glorification offered to her by King St. István. This wonderful synopsis and cross-referencing can continue throughout the glorious lineage of our Christ-faced holy kings and Mary-faced princesses.
Gratia supponit naturam
God’s holy ministry builds on created nature. The tradition of the Hungarians reflects the early revelation, which proves to be a good ground for sowing the gospel. (Mt 13,8.23.) There is no uniformly recognized canon of the “Hungarian ancient religion“, therefore the practice of religion shows a mosaic image in space and time, therefore we can rely on the study of archeological finds, certain records and customs for scientific understanding. In any case, it can be said that in the midst of the pagan táltos faith, Zoroastrianism, the cult of Mithras, and all sorts of other influences, there has been a receptivity to Christian teaching from the very beginning. As a result of missions since apostolic times, albeit sporadically at first, there are always those among our ancestors who received baptism during the first millennium. Until the 10th century, Bulcsú’s leader, Termecsü (Árpád’s great-grandson), Gyula of Transylvania and then Grand Duke Géza were also baptized.
It is quite certain that the many encounters with the Church of the Blessed Virgin Mary in the first Millennium, from the mission of the Apostles Andrew and Philip, through the Roman journey of King Attila the Hun, to the work of Cyril and Methodius in Etelköz, up to the adventurous campaigns in Western Europe, all made an impression on the soul and spirit of our ancestors and prepared them to receive the faith of the Church. More and more people came to know Christ and were baptized. St. Pilgrim, Bishop of Passau, who was also invited by Grand Duke Géza, says in a letter to the Pope that the mission is essentially unhindered, that paganism is open and agrees with the missionary priests. With the coming of King St. István, the time finally came for repentance, baptism, joining the Savior Christ and the Church of the Blessed Virgin, and to offering itself to the Virgin Mary. King St. István recognized the signs of the times and administered his country and personal life accordingly.
A part of paganism, however, turned against Christianity with an armed uprising: in the time of kings Peter Orseolo and Béla I, pagan rebellions led to looting, destruction of temples, priests and bishops, including Bishop St. Gellért of Csanád. The pagan violence against the Church could only be stopped definitively by King St. Ladislaus.
The human soul is Christian by nature (anima naturaliter christiana). The knowledge of God is given along with the soul, it comes from God; it can be obscured but cannot be extinguished. This is why the possibility of knowing God and the natural moral law (the “law written in the heart“ also described in connection with the Scythians) belongs to the essence of man. Man is by nature open (potentia oboedientialis) to divine revelation. And when he meets the truth face to face, he is able to recognize and receive it. The conversion and baptism of the Hungarians, which began under Duke Géza and jumped into a stalk during the reign of St. István, proved to be the only consistent and correct path.
The heritage of St. István
King István’s admonitions to Prince Imre is The first foundation of the Hungarian historical constitution, the first law of the Corpus Juris Hungarici. Half of the 10-chapter work deals specifically with religious issues. The very first chapter is titled: Preserving the Catholic Faith. The very first sentence of this chapter reads, “Since the rank of royal dignity can be gained only by believers and those who profess the Catholic faith, we place the sacred faith first in our commandments.“ Hungarian royal dignity can only be won by the Catholic faith. The king is the representative of the people before God, but at the same time the mediator of divine gifts to the people, the source of all goods, and therefore the statement is decisive for all elements and moments of reign: “in our commandments we put the holy faith first“. Then, immediately afterwards, the admonition continues: “If you want to appreciate the royal crown, I will first leave, advise, recommend and suggest, my dear son, that you will guard the Catholic and apostolic faith with such zeal and vigilance as to set an example for all your subjects from God, and let all clerical persons rightly call you a man of true Christianity; and without it, you shall know, you cannot be called either a Christian or a son of the church. For those who believe falsehood, or do not complete the faith with good works, will not be adorned, for faith dies in the absence of deeds, neither will they rule here fairly, nor will they have eternal dominion or crown. But if you hold the shield of faith, you will also wear the helmet of salvation. Because with these spiritual weapons you can fight in proper order against your invisible and visible enemies.“ King St. István clearly and unequivocally declares to his successor that the Hungarian Holy Crown can only be worn with the exemplary sacred and true Catholic faith. Neither fair rule nor salvation is possible for one who believes in falsehood and does not turn his faith into deeds. Armed with the shield of faith and the helmet of salvation, however, one can fight against all enemies, whether invisible or visible.
King St. István unequivocally states, therefore, that the bearer of the Hungarian Holy Crown must first and foremost be a confessor and exemplary practitioner of the Catholic Christian faith. Everything, and I mean everything else that belongs to the royal legacy, becomes clear on this very basis and only then follows.
Vajk was given the name István in the sacrament of baptism, became a child of God and a member of the Mother Church. Sacerdos: N., quid petis ab Ecclesia Dei? (N., what do you want from the Church of God?) Sponsor / Catechumen: Fidem. (The faith.) Sacerdos: Fides, quid tibi præstat? (What does faith give you?) Sponsor / Catechumen: Vitam æternam. (Eternal life.)
Sometime between 985–989 AD, it was uttered over the prince’s child from the lips of Bishop Adalbert while the boy was submerged three times in the bath of the cross water: “Stephanus, ego te baptizo in nomine + Patris, et Filii, +, et Spiritus + Sancti. Amen.“
The Catholic King St. István lives and reigns under the protection of the Blessed Virgin Mary. As we read in the great legend: “This man was a believer, devoting all his deeds completely to God, placing himself and his kingdom in the unceasing prayers of vows and offerings under the guardianship of the Blessed Virgin Mary, whose reverence and glory is so famous among Hungarians, Also, the feast of the Assumption of the Virgin, without the addition of her proper name, is only referred to as Queen’s Day. “
King St. István offers the Hungarian Holy Crown and the Country to the Blessed Virgin Mary in 1038, after the sacrificial death of Prince St. Imre in Székesfehérvár, on the vigil of the feast of Assumptio Beatae Mariae (August 14). From the very beginning, the Hungarian Catholic Kingdom has been the Land of Mary, i.e. Regnum Marianum. Hungary is an inherited monarchy, a hierarchy leading to heaven, whose crowned real queen is the Blessed Virgin Mary, the Lady of the Hungarians.
The Hungarian Holy Crown is the pledge of belonging to the Church of Christ. The Hungarian Holy Crown is owned by the Virgin Mary and is intended to indicate the Kingdom of Christ, whose spotless bride is the one, holy, catholic and apostolic Mother Church. This relationship with the One True God is the true source of the sacrament of the Hungarian Holy Crown, and not some impersonal cosmic world force.
The faith of King St. István
István’s words show the exact knowledge of the words of Christ – and of Catholic faith – that the criterion of salvation is faith and baptism. Jesus said to the apostles, “He that believeth and is baptized shall be saved; and he that believeth not shall be damned. “ (Mk 16:16)
The sacrament of baptism is founded and ordained by Jesus Christ. Jesus is baptized in the Jordan (Matt. 3:13-17; Luke 3:21-22): this is the revelation of the Trinity; and the Lord Jesus sanctifies the water. Jesus’ words to Nicodemus: “If any man be born of water and of the Holy Ghost, he cannot enter into the kingdom of God.“ (Jn 3,5) Before Jesus ascended, he commanded the apostles, “Go ye therefore, and teach all nations. Baptize them in the name of the Father and of the Son and of the Holy Ghost, and teach them to keep all that I have commanded you.“ (Matt 28:19-20a) Baptism is the beginning of Catholic Christian initiation and sacramental life.
The central mystery of the Catholic Christian faith, the confession of which is referred to in the very first part of the Admonitions as a fundamental requirement of domination, is the Holy Triune God (Sanctissima Trinitas). The fulfillment of divine revelation is the incarnation and redemptive work of the Lord Jesus Christ. The second divine person of the Trinity, the Son of God, embraced human nature: “And the Word was made flesh, and dwelt among us“ (Jn 1:14). This day is the feast of the incarnation, the conception of the Son of God in the virgin womb of Mary. Attached to it is the mystery of birth celebrated for nine months: “Today the Savior was born unto you, Christ the Lord, in the city of David“ (Lk 2:11) 25 December, Christmas (Festum Nativitatis Domini Nostri Jesu Christi), according to the body of Jesus Christ the celebration of his birth (nativitas). Incarnation is the meaning and purpose of creation: “In us we have won salvation, the forgiveness of our sins. He is the image of the invisible God, the firstborn of all creatures. Because in Him He created everything in heaven and on earth … He created everything in Him and for Him. He is before everything, and everything is in him. He is the head of the body, the Church.“ (Col 1:14-18) Incarnation is the foundation of redemption: “The Son of God appeared to destroy the works of the devil.“ (1 John 3:3) The incarnation is the foundation of our salvation, which is why the Nicenae creed of Constantinople confesses: “For our sake, for our salvation, we have descended from heaven. He was incarnated by the power of the Holy Spirit, the Virgin Mary, and became man.“
The Word became flesh to save us and reconcile us with God: “God loved us and sent his Son to be the propitiation for our sins“ (1 John 4:10). “The Father sent the Son to be the Savior of the world“ (1 John 4:14). “He appeared to take away sins“ (1 Jn 3:5) Jesus Christ the Redemptor, who delivered mankind from the power of sin and death by his crucifixion. “I am the good shepherd. The good shepherd gives his life for his sheep.“(Jn 10:11) The basis of Redemption is the crucifixion of Jesus (Jn 1:29; 10,11; 12,24; 15,18), which includes judgment over Satan (Jn 16:11). 11), purification (1 Jn 1,7), atonement (2,2), forgiveness of sins (Jn 20,22), rebirth (Jn 3,1), light (1,4) and life ( 2.16; 17.2).
That is why he prays in the liturgy of the Church of Our Lady on Good Friday: “Ecce lignum Crucis in quo salus mundi pependit Venite adoremus! “
“The Son of Man came to seek and to save that which was lost.“ (Lk 19:10) This is expressed by the creed of the early Christians enclosed in the acronym FISH: ΙΧΘΥΣ (ichtys) = Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ, that is – Jesus Christ the Son of God the Savior.
Jesus Christ is the Savior. Christ is the only and first mediator between God and man, the supreme and eternal High Priest of mankind. Jesus Christ took suffering and crucifixion out of obedience to the Heavenly Father, voluntarily and out of love for us. He redeemed us through His sacrifice and reconciled us to God; by his suffering and death on the cross he gave atonement for the sins of mankind.
The faith of King St. István is the faith of unity. “One is the Body and one is the Spirit, just as your vocation is for hope. One is the Lord, one is faith, one is baptism. One God, the Father of us all, who stands above all things, pervades all things and is in all things. Each of us has received grace according to the extent of Christ’s gift.“ (Ephesians 4:4-7) The unity of faith and the Church stems from the mystery of the unity of the Trinity. One is Christ the Savior and one is the Life-giving Holy Spirit, so we are one in the creed, in the liturgy and in the sacraments, and one in the hierarchical community of apostolic continuity.
The Church is the mysterious body of Christ, Corpus Christi Mysticum, so the Church can only be one. “Many of us are one body in Christ, but one by one we are members of one another“ (Rom 12:5) “We must live in righteousness and love to be more and more united with the Head, Christ“ (Eph 4:15)
In baptism we became brothers and sisters in Christ. “For as many of you as have been baptized into Christ have put on Christ. You are no longer Jewish or Greek, slave or free, male or female, because you have all become one in Christ Jesus. But if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.“ (Gal 3:27-29)
There is no longer a Jew or Scythian in Christ, unity in the Lord is superior to all blood ties. It unites us, and is able to form true brotherhood. “There is no longer here Greek or Jew, circumcised or uncircumcised, barbarian or Scythian, slave or free, but Christ in all things.“ (Col 3:11) Unity in the Son is created by the Holy Spirit. “For we were all made one body in one Spirit by baptism, whether we be Jews or Gentiles, whether we be bond or free. We have all been imbued with a Spirit.“ (1Cor 12.13)
The faith of St. István is holy because it comes from the Church of God; the only begotten Son of God, Christ, gave himself for him to sanctify it and make it sanctifying; and because it is quickened by the Holy Spirit. In the Church of Christ is the fullness of the means of salvation. It is also sacred because it is the vocation and purpose of all members of the sanctity of life. (1 Peter 1:16) In an ontological sense, baptism connects with God and sanctifies us. (Romans 15:31; 1 Cor 1:1; Eph 1:1; Phil 1:1; Hebrews 6:10, etc.) In the glorified Church, the first place belongs to the Blessed Virgin Mary, then come the choirs of all the Angels and Saints, who are role models, mediators, and we are their fellow citizens in the house of God. (Ephesians 2:19) The sacraments of the Church is the source of the sanctification of the children, who here on earth are all aware of being sinners, and therefore always in need of repentance and cleansing to reach a high degree of moral perfection as well.
King St. István’s faith is Catholic: whole, comprehensive, all-encompassing. First, the Catholic faith is the holder of the full and unadulterated apostolic custody (depositum fidei), of the whole sacramental life and apostolate; second, the Catholic Church is the only Church of Christ dedicated to the gathering of God’s people from all peoples, languages, and nations; third, the mission of the Catholic Church in universal space, time, and depth.
St. István’s faith is characterized by being apostolic. The faith of the Christian man is the faith of the Apostolic Church. “The church of the living God, a pillar of truth, and a firm foundation“ (1 Tim 3:15). The Savior says to the apostles, “He that heareth you heareth me; he that rejecteth you rejecteth me; and he who rejecteth me rejecteth the one who sent me.“ (Luke 10:16) “As the Father hath sent me, even so send I you.“ (Jn 20,21)
The Pope of Rome, as the Bishop of Rome, the earthly governor of Christ (Vicarius Christi), the successor of St. Peter, the high priest of the Catholic Church. St. Ambrosius (+397) says, “Ubi Petrus, ibi Ecclesia“ (Where Peter is, there is the Church.) The descendants of the apostles are the validly ordained bishops. The Catholic faith of King St. Stephen is primarily Roman.
The complete and unadulterated apostolic custody (depositum fidei) exists in the Catholic Church. The Catholic Christian believes and lives all that the Church preaches and professes.
Characteristics of the Catholic Christian Man: 1.) He confesses the faith of the Mother Church, the complete and unadulterated creed; 2.) Receives the sacrament of baptism; 3.) He lives by faith (Gal 3:11) and acts (James 2:20); 4.) He keeps the commandments of God and the Church; 5.) Lives a life of holiness and prayer; 6.) Strives for holiness of life; 7.) Fulfills his priestly, prophetic and regal mission.
For King St. István, the Church is the continuator of the work of salvation, the vessel of salvation. Christ established the Church to continue His redemptive work for all time. Because of its purpose and effectiveness, the Church is a supernatural spiritual community. The Church is a perfect company because it is based on Christ, the head is Christ, and it is animated by the Holy Spirit. That’s why we have to adhere to it, István recognized, in illo tempore.
The work of King St. István
King St. István is a holy ruler who bases the life of Hungary not on seeming political interests, but on the divine will. It is time to interpret St. István’s Catholic heritage in a Catholic way and finally dismiss the common mistake that István had chosen between East and West: this is a completely false, shallow and erroneous approach. King István was Holy precisely because he did not act as a politician of power and interest, but as an authentic Apostle to Christ seeking the salvation of souls, when he subordinated Hungary not to the Byzantine emperor, nor to the German-Roman emperor, but anchored once and for all to the rock of Peter. So he chose not the fragile Eastern and Western powers, did not seek particular earthly advantages, did not stray into the past or the future, but chose the center, meaning, and purpose of all, the King of the Eternal Kings: the present Jesus Christ, represented by Peter himself and is present in his Church until the end of the world. He became a Catholic (whole, complete, round) and entrusted His Kingdom to Our Lady to provide the way of salvation for us forever. King St. István did not anchor in the East or in the West, not in earthly powers, but in the Church of Christ: this was the chief apostolic act, and its eternal seal and guarantee is the offering of the Hungarian Holy Crown to the Blessed Virgin Mary on the 15th of August, 1038. King St. István found the true Tree of Life, the Cross of Christ, which in history, time and space shines forth in the struggling and pilgrim Mother Church as a real Axis Mundi. Our first Holy King thus provided for us, the subjects of the Holy Crown, so that the Light of all Lights, Christ, who overcame the death of death, may be our life and resurrection.
St. István was given an authentic apostolic mission, which the Church recognized early and supported with the charisma of discrimination. Pope Silvester the II., through Bishop Astrik, sent a prophetic sign, a cross, to the king as a sign of apostolate, saying, “I am an apostle, but he is rightly an apostle of Christ if Christ converted so many people through him. Therefore, we entrust to him, as divine grace teaches him, the administration of the churches and their peoples under both laws.“ (Legend of St. István by Bishop Hartvik, A.D. XII.) Pope Silvester expresses in this prophetic way that he recognized the sanctity of life of King St. István and his mission from heaven to build and organize the Church. The sending of the cross is a prophetic sign of the atoning mission of the Hungarian people.
By sending the Holy Crown the Pope Silvester the II. – holy Angel tell him todo it – acknowledges and confirms St. István’s far-reaching celestial, sacred, Catholic, and apostolic mission.
King St. István chose “the better part“. It is a divine sign that the chief relic of our first Holy King is the Holy Right, which is also a symbol of right choice (cf. Lk 10:42). He did not choose between an emperor from the east and not from the west, but placed all his trust in the Eternal.
The kingdom of God (malkut; baszileia tou Theou; regnum Dei) descends from above (the kingdom of heaven), in the state of heaven it is fulfilled, but it is already present in history and is constantly growing in the souls and lives of the people who belong to God. It is a gift from God, who is the initiator, and the One who gives inspiration (Matt 22:1-14; cf. Lk 12:32; 22:29). He came in Christ (Mark 1:15; cf. Lk 10: 9.11) and is in him (Matt 12:28; Luke 17:20), and he grows in the Church until the end of the world. The chief supporter of the cause of the Kingdom of God is the Blessed Virgin Mary, Full of Grace. With the offering of the Hungarian Holy Crown, King St. Stephen opens the space for the victory of the Immaculate Heart of the Virgin Mary and the rule of Jesus Christ, the will of the Father, both in heaven and on earth.
Through the offering, example, church-building, and admonitions of the Holy Crown, King István provides the objective conditions for his successor and his people to enter the Kingdom of God. It enables Christ and the Church, faith and sacraments, the gospel, and eternal life to be made available to the subjects: repentance (Mk 1:15); the break with sin (Lk 9:62) and worldliness (Mt 22:1-14); childlike faith and trust (Mk 10:15); the readiness for all sacrifices (Matt. 13:44); keeping the commandments (Matt. 19:17) and acts of mercy (25:31-46), true religiosity and piety.
The sacrifice of the Holy Mass is the presentation of the atoning sacrifice of Christ. In this real sacrifice, the priest offers the body and blood of Christ, which is a truly atoning sacrifice for the living and the dead. By making the law about building churches, establishing the parish system, and ensuring that Sundays and holidays are held, he makes the sacrifice of the Mass, which is the heart of the Church, available to all his subjects.
By offering the Holy Crown, King St. István placed his country in the hands of the Virgin Mary, made him a partaker of the work of salvation and an heir to the Promise. Through faith and baptism, he was irrevocably inoculated into Christ and the Catholic Church. He created the conditions for the growth of the Kingdom of God. With his holiness of life, he set an example for his descendants and people.
The offering is irreversible, unalterable, indelible; the connection with the Catholic Church of Our Lady is explicitly and emphatically realized by the Blessed Virgin Mary (Ad Iesum per Mariam); it makes the faith and life of the Church an integral part of our lives.
Hungary became a member of the Mysterious Body of Christ. St. István irrevocably connected Hungary to the rock of Peter, that is, to Christ, the King of the Universe, and to the Catholic Church. He identified the preservation and nurturing of the sacred Catholic faith as his first and most important task. He raised and taught by his personal example to follow Christ, authentic Christianity (Χριστιανος, Christianus). Through the Hungarian Holy Crown and the offering of the country, István also incorporated Hungary into the body of Christ in the sense of public law.
King St. István carried out church-building activities, the main elements of which are as follows: 1.) Establishment of dioceses: 1000, Esztergom, 1002, Archdiocese of Kalocsa, 1000, Veszprém, 1009, Győr and Pécs, Eger and Transylvania, 1030, Csanád and Vác dioceses. 2.) Establishment of a parish system: every 10 villages should build a church. 3.) Supporting the establishment of monastic orders and the establishment of monasteries. 4.) Subordination of law to divine law. 5.) Establishment of pilgrimage houses (Rome, Ravenna, Constantinople, Jerusalem). 6.) Establishment of a pilgrimage to the Holy Land. 7.) Support for the Church of the Holy Sepulcher in Jerusalem, construction of two monasteries. 8.) Supporting the construction of cathedrals and churches throughout the country. 9.) Organizing military defense.
Stat crux dum volvitur orbis
The cross stands firmly while the world rotates. Christ is the alpha and the omega, he is time and eternity. In our history, following Christ on his way of the cross is unfolding. “He that ministereth to me, let him follow me; and where I am, there shall also my servant be.“ (Jn 12:26) “If anyone wants to follow, deny himself, take up his cross and follow. Because whoever wants to save his life loses it, but he who loses for me and for the gospel will save his life.“ (Mark 8:34b-35) By taking on the cross, we become all Christians: “For by the law I died unto the law, that I might live unto God: for with Christ I was crucified. I live, but Christ no longer lives in me, but in me.“ (Gal 2:19-20) The history of Hungary takes place under the auspices of faith. We were able to overcome all the great tribulations of our history – the Mongol invasion, the Turkish peril, the Soviet rule – by faith, in a wonderful way.
Christ’s Cross as the source of atonement
Jesus Christ, the Son of God and the Redeemer – proclaims the simplest kerygma of the Church. “The Son of Man came to seek and to save that which was lost.“ (Lk 19:10) “The Son of God appeared to destroy the work of Satan“ (1 John 3.8) Christ is the eternal High Priest (Hebrews 3:1; 4,14; 8,1; 9,11), the mediator Between God and man (5,1). God was reconciled to the world in Christ (2 Cor 5:19), Christ obtained reconciliation for us (Col 1:19-22; cf. Rom 5:10). “Christ came as the high priest of the goods that await us.“ (Heb. 9:11) Jesus is both High Priest and Lamb in one person. “He is the atoning sacrifice for our sins, not only for ours, but for the sins of the whole world.“ (1Jn 2,2). This is how we glorify Him. “Salvation is for our God who sits on the throne and for the Lamb!“ (Rev 7:10)
The Atonement comes from the love of God. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life“ (Jn 3:16). He loved us, and sent his Son to be the propitiation for our sins. “(1 John 4:10) Christ gave himself out of love for us (Ephesians 5:25-27).
Christ involves us in His work of redemption. The mission of the apostles is the ministry of the Atonement. (2 Cor 5:18) The Church receives an apostolic invitation to the Atonement: “We know love by the fact that he gave his life for us. It is our duty to give our lives for our brothers and sisters.“(1 John 3:16) “Love is not that we love God, but that he loves us, and has sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another.“ (1 John 4: 10-11) “Brethren, I beseech you by the mercy of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.“ (Romans 12:1) “The love of Christ urgeth us“ (2 Cor 5:14-15)
By taking on the Cross, we can achieve close following of Christ. “If anyone wants to come after me, deny himself, pick up his cross and follow me.“ (Matt 16:24) In the Atonement, we all become the way to Christ. “I live, but Christ no longer lives in me“ (Gal 2:20). This is the basis for the Catholic Hungarian man to take on the Christian mission especially strengthened by the Hungarian Holy Crown, by the ministry of the proclamation of the Gospel in the pagan world and to be a kind sacrificial gift in the sight of God. “I am to be a servant of Christ Jesus among the Gentiles, and to minister in the priesthood of the gospel of God, that the Gentiles may be a kind sacrificial gift sanctified by the Holy Ghost.“ (Romans 15:15)
Hungarian saints and blessed ones who carried the cross
St. István of Árpádház is the first canonized king of the entire church history. The descendants and subjects of the Cross and the Crown, who deserved a worthy inheritance, continued the work they had begun, and lived and died for Christ and the Church. They suffered, repented and atoned, supplementing the suffering of Christ in their bodies, as members of the mystical body of Christ, for the benefit of the Church of Our Lady. (Col 1:24)
St. Stephen, Blessed Gizella, Prince St. Imre, St. Piroska, King St. Ladislaus, St. Solomon, St. Kinga, St. Elizabeth, Blessed St. John, St. Margaret, St. Hedwig, and others can be further listed as long the canonized saints and blessed people belonging to the house of Arpád, which is quite unique in church history. And we can add the long line of holy bishops, priests, monks, virgins, hermits and confessors connected to the Hungarian Holy Crown: St. Adalbert, St. Günter, St. Gellért, St. Astrik, St. Andrew St. Zoeard, Blessed Özséb, St. John of Capistrán, Blessed Mór, Blessed Sebestyén , Blessed Pál, Boldog Móricz, Blessed Báthori László, Szent Márk, István and Menyhért martyrs of Kassa…
And also without completeness it should be mentioned that the line of saints and blessed people continues to this day: King Blessed IV. Károly, Blessed László Batthyány-Strattman, Blessed Vilmos Apor, Blessed Tódor Romzsa, Blessed Zoltán Meszlényi, Blessed Szilárd Bogdánffy, Blessed János Scheffler, Blessed János Brenner, György Csepelényi, Didák Kelemen, Vendel Endrédy, Péter Orosz, Boldizsár Marcell Marton, József Mindszenty, Sándor Chira…
I stress, the list is by no means exhaustive, just an illustration. What they all have in common in their lives: the heroic degree of the love of God and humanity, creed and fidelity to Christ and the Church until death. They all followed the Lamb wherever he went (Rev 14: 4), took up their Cross (Matt 16:24), and therefore received the unfading wreath of glory. (1 Peter 5: 5) Therefore, they are our role models and heavenly patrons, members of the glorified Church.
Hungary’s mission is to live in Christ, to share with him in the cross and resurrection. Our Saints testify that we, justified and sanctified Christians, are “heirs of God, co-heirs of Christ. But first we must suffer with him in order to be glorified with him.“ (Rom 8:17) Here is the Cross and the Crown together, which the Holy Guardian Angel of the Hungarians gives us!
In our history, we have always been on the right path when we have followed this path. The Hungarian Holy Crown is both the crown of thorns and the crown of glory. But it can only become a sign of glory if it first becomes a sign of suffering for us. Sacrifice and offering by Christ in the Holy Spirit to the Father, the way and manner of which is shown by the Church of Our Lady. The Hungarian Holy Crown can only be used as intended with a Catholic faith and can be put into operation only this way. Our Hungarian saints knew exactly this, and their suffering and sacrifice therefore brought life, lasting fruit to the greater glory of God and to the benefit of the Church of Our Lady, and to the prosperity of Hungary.
Duke Géza offers his Son to God in baptism. His grandson, Prince St. Imre, offers his virgin life and purity. King St. István offers the Hungarian Holy Crown. The offerings are kind to the Lord, accepting one after the other and pouring out His eternal life in response. (Rom 2:7) The Kingdom of Mary, a sacred kingdom, and the sacred Hungarian mission are conceived. One by one, the holy princesses offer their lives to God, take up their cross, which spreads the holy faith, grows the apostolic Church, strengthens the Catholic Kingdom, and escapes Satan. Then all bishops and priests, monks and virgins, hermits and confessors will do the same. they make sacrifices and offer their life.
The only male monastic order founded in Hungary that still exists today is the Order of St. Paul the First Hermit. The Blessed Özséb of Esztergom, the priest of the canons of the archbishop of Esztergom, renounces all his possessions and rank by divine inspiration, and then marches to the forest of Pilis to dedicate his life there completely to prayer and the Atonement. Regnum Marianum was built around the Holy Cross, and after the Tartar invasion it could only be rebuilt around the Holy Cross. He does exactly as his role model, St. Paul the Hermit, in the Thebes desert: near a cave, tree, and spring water, he stabs the Holy Cross in the ground, bows before it, and goes into prayer. Solus cum Deo solo. Because he knew that the Holy Cross was the Tree of Life, and when everything seemed to fall apart – like during the persecution of Christians in Rome or during the Tartar invasion – the cornerstone of history, Christ, had to be grasped with renewed vigor. We must repent and cling to Peter’s faith, as the Apostle St. Paul did, and cling to the cross of Christ, as the first hermit showed. This is why the Paulines were initially called the Hermits of the Cross. Because the Cross is the Lord! The Cross of Christ binds the universe together and connects heaven and earth. That is why there is a sign of the Cross at the top of the Hungarian Holy Crown. The veneration and cult of the Five Holy Wounds of Jesus is one of the most valuable legacies of the Paulines.
St. John Capistran raises the Cross of Christ and cries out the names of Jesus and Mary. Hungarian soldiers fighting for the Church, the Kingdom of Mary and their own blood have always triumphed in the name of faith, repentance and atonement. They contributed to confession, Holy Communion, prayed the rosary, marched under the banner of the Holy Cross, shouted the names of Jesus and Mary, and therefore won over sevenfold superiority.
Tódor Romzsa, Zoltán Meszlényi, Pál Péter Gojdics, Vendel Endrédy and so many of their glorious companions who took the Cross of Christ can say with credit: “If we die with him, we will live with him.“ (2Tim 2:11) This is how the Soviet reign of terror could collapse under them and through them. Wherever we go back in Hungarian history, we see that in critical times we have always been saved by the Cross of Christ and fidelity to the Virgin Mary and through her to Christ and the Church of Our Lady. And vice versa: the Mother Church showed us Christ and raised us to a life of the cross.
Regnum Marianum in the seas of revolutions
To understand today, it is necessary to briefly review the immediate antecedents of modernity. The modern age was undoubtedly founded by the great revolutions. The essence of revolutions is always the same: they display the paradise rebellion, the opposition to the order created by God, to the temptation of Satan, and to accept sin with reason and will.
Protestantism, which began in 1517, attacked the ship of salvation, the Church. It questioned the actual and powerful presence of Christ in the Church, especially in the sacred hierarchy, in the Teaching Office, and especially in the Most Holy Sacrament. It called the sacrament of Christ, the only sacrifice of the cross, present as damaging idolatry. It shattered monastic life and religiosity, denied the sacred reality of the Church, made Christianity a book religion, and practically made individual judgment the standard of faith.
Modern Freemasonry, born in 1717, rejected the Lord Jesus Christ, the Son of God and Savior, the only way to salvation. For them, there is no true religion, no dogmas (truths of faith), instead there is freedom of religion, free thinking, people-centeredness, relativism and indifferentism. Freemasons deny revelation and the truth-recognizing ability of reason, and instead represent deism, pantheism, rationalism, and agnosticism.
Agnosticism rejected the knowledge of objective truth, the gift of human reason, but in fact removed revelation from the path.
The French Revolution politically articulated the anti-church and anti-clericalism of Protestantism and Freemasonry, raised lust to the altar of Notre Dame, and the revelation and the complete and uncorrupted deposit of faith (depositum fidei) were replaced by the deification of man. The road to hedonism and rationalism was opened and “human religion“ was established.
The subversive movements and revolutions of 1848, by exploiting and whipping up social dissatisfaction, absolutizing the desire for freedom, gained a base for overthrowing monarchies and sweeping the aristocracy, facing the dominion of everything noble; prepared the rise of such hidden powers as Freemasonry and the banking sphere; and embedded nationalism, which later gave the final blow to Catholic kingdoms. In the spirit of Kossuth and Petőfi, the Hungarian Holy Crown was removed from the coat of arms and flags, and the Holy Angels were exchanged for a laurel wreath. The Catholic kingdom of St. István was ravaged, and instead the spiritual foundation stone of the republic was laid.
World War I put an end to the God-derived sacral kingdoms, tore the throne away from the Altar, and thus opened the door to the unhindered advance of atheism.
The Great October Socialist Revolution of 1917 and the Bolshevik takeover freed the demon of atheism and began to build an openly ungodly world. Its political idea was dialectical and historical materialism. According to this doctrine, the only reality is matter with its blind forces. Like plants and animals, human society is no different in any form of matter that evolves with irresistible compulsion in the eternal struggle of forces towards ultimate development, which is a society without classes.
What followed was the birth of a people-centered world, society and religion. During the twentieth century, in the midst of the new power relations established in the Second World War, the age of democracy, socialism and capitalism followed. At the same time, global, economic, political, underworld networks and background power systems have been established. The role and influence of background powers is growing unstoppably, while the role of nation-states is diminishing.
There was also a radical turnaround in the Church in the 1960s. With the revolution referring to the II. Vatican Council, modernism triumphed. The Nouvelle Teologie and the Novus Ordo, the least of which can be said to have set the Saint out of the way of man. The sacrifice of the Holy Mass and the entire Latin liturgy, which is the heart of the Church, were redesigned along Protestant principles; in the name of ecumenism, faith in the one Church and holiness of Christ was obscured; and religious freedom denied the unity and salvation of the Lord Christ, faith and baptism alone. (Eph 4:5; Acts 4:12)
The student riots in Paris in ’68 already had everything they needed to blow up the teachings of neomarxism into public life. And not sideways, they hurriedly tried to free sexuality from all “oppression“. (1Cor 6:19)
On this ground, postmodernism, feminism and gender ideology were born, neo-paganism, the New Age movement, esotericism, and magic gained popularity. Today’s modern man no longer lives in the Church, in his homeland, in his family, but as a “planetary resident“ who prefers to care for fun, material well-being, comfort, career and the beauty of their body, trying to manipulate not only the forces of nature, the human world, but even the supernatural.
Ignoroing God and Man
If there is no God, there is no eternal law (lex aeterna); we cannot speak of the divine source of all legislation, of divine wisdom, which sets or moves everything toward the right goal. Furthermore, in this case there is no law of nature (lex naturalis), which is the share of the human heart and intellect in the eternal law. Along this, all human law (lex humana) becomes meaningless, as there is no lex naturalis that the human world can convert into laws, and there is ultimately no eternal system of reference, the lex divina, which is the law revealed in the Old and New Testaments, nor is there lex Christi, which it would mean the gospel law summarized in the Sermon on the Mount (Matt 5–7).
Negliging the law ultimately presupposes that everything is subjective. It is all a matter of comparisons and individual decisions – even the divine, the human and the natural law. The timeliness of the all-encompassing view of ‘liquidity’ is, according to the ‘enlightened’, made possible by the changed social environment, what’s more it is necessary because, as their spiritual breeding ground, Marxism teaches, consciousness is determined by existence.
The program of The Great Reset
The world is undergoing a transformation aimed at building a new world order. Klaus Schwab, founder and executive chairman of the World Economic Forum, and Thierry Malleret talk unabashedly about this and write their teachings in their co-production work of COVID-19: The Great Reset, published in the summer of 2020. COVID-19 has made the fear of losing health and well-being globally. People, for fear, also allow power to do such things they would not allow to do with a sense of security. The grandiose plan formulated by Mr Schwab seeks to remedy the consequences of the epidemic by building a new world order covering all areas of life. He envisages doing all this according to the Marxist-socialist system of ideas, equipped with a technocratic-transhumanist toolbox. China serves as a model for all this, where it has long been developed in real life, what they now want to spread around the world.
According to the announced program of the Great Restart, the time has come for the fourth industrial revolution, which will be a triumph of artificial intelligence and robotization.
Peace and security require the introduction of biometric verification systems and a complete overhaul of the world economy. The redistribution of wealth and even the de facto abolition of private property, which offers an answer to the world’s problems, not only to the pandemic, but also to climate change and social injustice. That is why they urge the development of digital data clouds, digitization and the expansion of data trade. That’s why it’s important to build a 5G network for billions of dollars, that’s why they’re talking more and more about basic income, and why it’s allowed for millions of businesses around the world to collapse. We can relate with this grandiose plan that the so-called idea of uniting “Abrahamic world religions“ and setting up a world government is also increasingly mentioned.
At the World Economic Forum in Davos in early June 2020, chaired by Klaus Schwab, the audience was already introduced to “The Great Reset“.
It was Klaus Schwab who, in collaboration with the WHO Director-General, called the epidemic a global threat in March 2020 and supported it to paralyze the world economy with “Lockdown“ closures. An organized process that Schwab also publicly summarizes is underway, the new slogan in world politics is “Build Back Better“. The man of the “beautiful new world“ no longer has an identity, a faith; he just a fully observed and controlled in all respects, a predictable slave dog who builds and serves the reign of Satan.
Karl Marx and Friedrich Engels presented the Communist Manifesto (Manifest der Kommunistischen Partei) in 1848. As a result, the Bolshevik Revolution broke out in 1917. In 1925, Adolf Hitler published Mein Kampf in 1939, World War II broke out. In both cases, during the long, long years that passed, millions of sensible people had to notice that a satanic plan was unfolding. However, out of fear of losing life, goods, and opportunities, the majority remained silent throughout, and even collaborated on one level or another, becoming cooperative. A dagger temptation of communism and Nazism robbed political convictions and worldviews, brought all publicity under control, attacked faithful life, forced to renounce faith, and subjugated half the world.
Klaus Schwab and Thierry Malleret published COVID-19: The Great Reset in 2020. Again, everything is happening before our eyes. Nowadays, a never-before-seen, truly global, supranational background machine builds what has been written and published again. The Covid dictatorship no longer takes direct control of conviction and faith, but also of the human body and health, it takes control of the word and thought, controls private life, calls for the worship of Satan, and takes control of the whole world. According to Archbishop Carlo Maria Viganò, the purpose of the Great Reset program is nothing less than to establish the New World Order and prepare for the action of the Antichrist.
“Be steadfast in the faith“ (1 Cor 11:13)
Satan actually has only one true adversary on earth: Christ and the Church of Our Lady. The only actual spiritual, psychic, and political factor that constitutes a real obstacle in space and time to Satan’s program is the Catholic Church.
Satan’s methods are becoming more and more refined throughout history. His purpose is to lead us into sin and bring man into damnation. To this end, he will do everything against the Church and individual souls. It began with an open, bloody prosecution. Then, with armed rebellions, he obstructed the building of the Church and the Christian state. He then poured external enemies on the Christian world, namely the Tartars and the Turks. He stirred up strife among the rulers, diverted attention and generated scandals. He deformed and shattered faith and religion with the Reformation. With the Enlightenment faith was banned, abolished, rationalized. He undermined the sacred monarchy and began to praise man and his works. He drove away the king and opened the gate to the demon of atheism and materialism. He proclaimed liberalism, a republic, democracy. He cut off man from his relationship with God and the created world in everything, both in spirit and in body. Man now took control of his history, destiny, life, body and soul. And now there is nothing but the handing over of the reins to the hands of Satan.
Satan was confronted with the work of both Redemption and Creation. He now denies not only the reality of sin, the necessity of redemption, the divinity of Jesus Christ, but also the basic order of creation, the elemental endowments of human nature. You don’t need the Savior or the Creator. But you don’t need a Caretaker either, because man now imagines that he is in control of his own life and history. Satan promises autonomy, but in fact, he enslaves man.
The program of the Great Restart is boldly intended to be a new historical focus, to be the basis of a new timeline instead of Jesus Christ. The dawn of the New World Order, foretold by the false prophet and fulfilled by the Antichrist. By achieving the collaboration of the ecclesiastical hierarchy, by the closure of churches, by the abolition of the sacrament and then the obligatory communion in the hands, by the idolization of the body, health, and welfare, the faith of Christ and the Church came under unprecedented attack.
“But when the Son of Man comes, will he find faith on earth?“ (Luke 18.8)
The Catholic Church is going through its deepest crisis in history. A brief overview of this topic would also stretch the scope of this symposium, so we can confine ourselves to a few basic findings. Cardinal Robert Sarah points out that the Church must walk the path of Christ. We may have just arrived on Good Thursday night when the disciples fell asleep and then ran away when they came for the Master in the hour of the power of darkness. (Luke 22:53)
The revolution that began in the Church with the Second Vatican Council has today led to previously unimaginable forms of apostasy and division. It is clear that the enemy has now entered the inner circles of the Church, infected the hierarchy, moreover, reached its apex. By the time of Francis, the Church had fallen into a trap from which it could hardly escape human strength. The believing soul stands shaken today at the foot of the cross of Christ, seeing the suffering and torment of the Lord in His Church. All this suggests a coming day of direct divine intervention, which believing Catholics pray for.
“Master! Don’t you care that we are lost?“ (Mark 4:38) – Thus Jesus was awakened by the frightened disciples in the ark of Lake Gennesaret tossing between the roaring waves. The Lord Jesus got up and calmed the storm. Then he turned to the disciples and said, “Why are you cowards? You still don’t have faith?“ (Mk 4:40)
Private revelations on the events of our times
Christ, the Son of God who became man, is the only perfect and unsurpassed Word of the Father. This divine message is a public revelation that is addressed to all people and binding on all people, and it ended with the death of the last apostle. However, in addition to Scripture and Tradition, God also speaks directly to some, confirming that person and all who hear His testimony. These private revelations no longer enrich the faith of the Church, but rather they only a way of believing and behaving. Non ad novam fidem deponendam, sed ad hurnanorum actuurn directiones. Private revelation, then, is neither a supplement to the apostolic depository (depositum fidei) nor a competent, official explanation of it, but a reminder of the truth contained in public and universal revelation. Private revelation is gratia gratis data, a grace given for free, namely charisma, that is, the gift of the Holy Spirit for the benefit of the Church. The believer’s sense of suddenness (sensus fidei), under the direction of the Church Teaching Office, is able to distinguish and accept what in these revelations proves to be an authentic signal to the Church of Christ or his saints (the Virgin Mary, Holy Angels, and Saints).
The Lord Jesus Christ, as well as the Blessed Virgin, the Holy Angels, and the Saints, strengthen the members of the pilgrim and struggling Church in countless private revelations throughout the history of the Church. Their frequency and distribution are not uniform. Based on this, it is particularly striking, what we can observe in the last two hundred years. The number and ecclesiastical significance of private revelations, and especially of the apparitions of Mary, increased exponentially from 1830 onwards, in parallel with the rise to power of anti-church and subversive movements. 1830 – Paris, St. Catherine of Laboure, handing over a wonderful coin; 1836 – La Salette, warning to children shepherds about the sufferings of the Church, apostasy, and punishment in the Church; Around 1850 – Rome, Pope XIII: Leo’s vision of Satan’s effort against the Church and the XX. century; 1858 – Lourdes, St. Bernadette of Soubirous meets the Immaculate Conception, rebukes for repentance and exhortation for the rosary prayer and pilgrimage; 1862 – St. John of Bosco’s vision of the future of the Church; 1917 – Fatima, three shepherd children, warning of the reality of doomsday and damnation, the need for repentance and atonement, the peril lurking in the Church, express instruction to offer Russia; 1968 – Cairo-Zeitun, serial appearances; 1973 – Akita, the tears of the Virgin Mary, etc.
Revelations, messages and miracles also accompany the history of the Hungarian Church. Let us take a look at some of the times after 1830 only: 1905 – Máriapócs, the 3rd tearing of Our Lady; 1930s – Budapest, the Victorious Queen of the World, instructs Sister Natalia for Atonement and to build the Atonement Chapel on St. Anne’s Meadow; 1961 – Budapest, the message of the Flame of Love capable of blinding Satan, 2008-2013 – Gyergyószentmiklós, the constant tears of Our Lady, etc.
Examples of apparitions and messages that have a direct impact on the Church as a whole and have not been confirmed by the Office for various reasons include the visions of Garabandal (1961), the events of Medugorje (1981–), and the Great Warning messages (2011–). Among the messages from heaven we find such special ones as Mr. Helmut Lungenschmid’s 1973 death experience, during which Our Lady showed her the reality of heaven, hell, and purgatory, much about the ordeals of the Church, approach of the ending times, and encouraged believers to endure in the midst of distress.
The various private revelations give tremendous work to both faith and reason: they initiate, strengthen, revive divine virtues, the desire for holiness and holiness of life.
Their common message for our age is that there is a real battle going on for the salvation of our souls. Satan’s attack on the Church and the empowerment of sin have reached unprecedented proportions and modes, and there is an urgent need for repentance, conversion, and an immediate return to faith and the sacraments. There is a struggle for the souls, and many shall perish, and the righteous shall suffer a great deal. Prayer, penance, and atonement, calling for help to Our Lady, the Holy Angels, and Saints. Life with the sacraments and sacred things. The Church is an unwavering adherence to the orthodox, true Catholic faith. The Immaculate Heart of the Virgin Mary finally triumphs.
The Hungarian vocation and mission
In this situation, our business can be nothing else but a struggle for Truth and fidelity to the death. Confessional life. We are bound by the recognized truth, and we must trust that it is confirmed by his grace who is the Truth itself. We are capable of anything that gives us strength. He who stays firm will be saved.
We must follow the path that King St. István showed us. By the Blessed Virgin Mary, we must realize holiness of life in the Catholic faith for the greater glory of God and for the benefit of the Mother Church. In this way we can become exemplary subjects of the Hungarian Holy Crown. We must become children and knights of the Virgin Mary in order to worthily preserve and spread the good news of the Kingdom of God.
We must oppose Satan and all his actions, all his temptations and actions. We must oppose all false teachings: Manichaeism, Arianism, materialism, animism, pantheism, all manifestations of paganism, and all magic. Let us take seriously the apostolic authority of St. István, and having pointed out to us the truth, the Catholic faith, reject once and for all the false teachers who preach otherwise.
We are to make a creed in favor of a complete and unadulterated apostolic deposit of faith (depositum fidei). We must confess Christ and follow Him in His Holy Church. “There is no salvation in anyone else. For there is no other name under heaven given among men, whereby we must be saved.“ (Acts 4:12) We must fully accept faith and its teaching and make it alive. We must return to the liturgy of the Church, to the sacrifice of the mass and the sacramental life, especially the confession and holy communion, with reverence and worship, with a pure heart, kneeling and holding the Bread of Life (Jn 6:48). We must listen to the Holy Gospel and the teaching of the Church (Lk 10:16; Rom 10:17; 1 Tim 3:15) and pray without ceasing (Lk 21:36). Our only desire and treasure must be holiness of life, eagerly asking for the powerful help of Our Lady, the guidance of the Holy Guardian Angel of Hungary and all the Holy Angels, and the heavenly intercession of our Patron Saints and all the Saints.
The fiery spirited bishop of our time, Athanasius Schneider, said to me: “I hope that Hungarians will be faithful to the kingdom of Mary so that our Lady, the Blessed Virgin Mary, can truly reign amongst them. And the rule of Christ is always realized through Mary. And if you are the kingdom of Mary (Regnum Marianum), you must also be the kingdom of the Sacrament of the Altar (Regnum Eucharisticum). I wish the love, respect and protection of the Eucharistic Lord would increase in Hungary!“ 
King St. István speaks with the apostle, who says, “As a careful master builder, by the grace God has given me, I have laid the foundation, but others build on it. But watch out for everyone how you build on it. No one can lay anything but the laid foundation, which is Jesus Christ. And that he builds on this foundation of gold, silver, precious stones, wood, hay, or straw, whose work he will show. For the day of (the Lord) will make it clear, for it will come with fire, and the fire will prove to whom its work is worth.“ (1Cor 3,10-13)
“Therefore, let us ignore the elementary details of the teaching of Christ and turn to the more perfect things. Let us not repeat again the basic truths: repentance from the dead, faith in God, the foundation of the doctrine of baptism, the supposition of the hands, the resurrection of the dead, and eternal judgment. We will return to this if God allows. For he who once received the light, tasted the heavenly gift, received the Holy Ghost, understood the teaching of God, and experienced the forces of the life to come, and yet he departed, it is impossible to repent. For if he stand on him, he will again crucify the Son of God, and will make a mockery of him. For the earth which swallows up frequent rain, and bringeth forth good fruit for its cultivator, the blessing of God. But if it produces burdock and vodka, it has no value, is worthy of a curse, and will eventually be burned. Of you, my beloved, however, even if we speak, we have assumed a better way, as far as you know, to work for salvation. For God is not unrighteous: he will not forget your love, which you exercised in his name, when you serve and serve the saints. However, we would very much like you all to show the same zeal to perfect your hopes throughout. Therefore, do not be careless, but follow those who have inherited the promise of faith and peace.“ (Hebrews 6:6-12)
For everyone who has benefited from the faith of the Catholic Church, and yet departs, will again crucify the Son of God! On the day of the Last Judgment, the Son of Man coming in his glory will separate the sheep and the rams (Matt. 25:31-46). The choice of the Hungarian Holy Crown is the choice of the Blessed Virgin Mary and His Holy Son and the Catholic Church of Our Lady. We have to decide, every single one of us!
The word of the apostle Peter speaks to us: “We are a chosen generation, a royal priesthood, an holy nation, a chosen people, to preach the glory of him that called you out of darkness into his marvelous light.“ (1Pt 2:9)
DÁNIEL FÜLEP Roman Catholic theologian, biologist MSc, biology teacher. Born in Miskolc, he completed his university studies at the University of Debrecen TTK and the Pázmány Péter Catholic University HTK. As a high school teacher and faith teacher catechist, he has a decade and a half of experience. He is the author and publisher of many theological and spiritual articles, studies. His field of research is the relationship between tradition and modernity. Contact: firstname.lastname@example.org
 It is important to note here two beliefs: No creature can fully know God, and the essence of God is incomprehensible even to those in heaven. Speaking of the knowledge of God, then, we never think of exhaustive, complete, and final knowledge.
 Pagan (from the Latin word paganus) in the Catholic terminology is on the one hand the collective name of foreign peoples outside Israel, who in the end times all gather around the Savior (cf. Is 2:2; 11,10; 55,5; 60,3; 62; 2; Jer 3:17; cf. Mt 25:32); on the other hand, it means non-baptized persons outside the Church. Thus, paganism is not something of a swear word, as it is used by many today, nor does it necessarily mean pantheism, polytheism, or atheism, but it basically denotes an outsider status in relation to Christ and the Church of Our Lady. The mission of the Church is to proclaim to the Gentiles the apostolic faith, the Holy Gospel, and to lead them into the life of holiness and grace of the Church.
 I. Vatican Council, Dei Filius (DH 3004).
 The formula used since St. Augustine of Hippo is that God is always greater than what we can think of him. Confirmed by the IV. Lateran Council. (DH 806)
 Nowadays, it is popular to discuss “against the Academy”, according to which King St. István did not introduce Christianity to the Hungarians. This is a pointless straw puppet argument, for it is evident that our ancestors met Christ and the Church many times and in many ways. The approach that values István’s work as a commitment to the “Western Church” is also wrong. In the time of István, the Church was complementary in Eastern and Western rites and theology, but still in complete unity in faith and discipline, under the supremacy of Peter’s contemporary successor. The significance of St. István’s decision, in fact, lies in the fact that he anchored our lives and destinies to the authentic source of Christianity, the Rock of Peter, and the Catholic Church, and made the Catholic faith the base of the kingdom.
 Péter József Gál in his work Szentlélek és Turul, draws parallels with great insight between biblical figures and prominent representatives of Hungarian history in. (Kairosz, Budapest 2008). In this section, I use in part the insights of this author with modifications.
 Rerum Hungaricarum decades, 1497 (?); István Werbőczy on the Scythians, Tripartitum, 1514.
 Anonymus, Gesta Hungarorum
 “So they brought the letter of apostolic blessing with the crown and the cross” (Legend of St. István by Bishop Hartvik, A.D. XII)
 Famous saying of St. Bonaventura: Divine grace builds upon nature.
 The bloody and violent history of pagan revolts is the most striking evidence that some of our ancestors explicitly rejected Christianity. It is a completely false illusion to speak of 11th century Hungarians as if they were all Christians from the outset, or, what is more, they followed a “higher religion of love,” as some claim.
 Tertullianus, Apologeticum 17,6
 An opportunity for obedience to realize the opportunity for development received in creation. Man, by virtue of his spiritual nature in creation, is open to the self-communicative reception of God, with the capacity and opportunity for God’s grace to elevate him to the supernatural order. Christ, too, has the capacity in human nature to enter into personal union with the eternal Father, which is the primordial pattern of all elevations of grace.
 The original mening of the term Catholic of Greek origin, Katholikos, is “whole”, “all-encompassing”. Catholicism has several meanings. First, the Catholic faith is the holder of the full and unadulterated apostolic custody (depositum fidei), of the whole sacramental life and apostolate; second, the Catholic Church is the only Church of Christ dedicated to the gathering of God’s people from all peoples, languages, and nations; third, the mission of the Catholic Church is universal in space, time, and depth. The term occurs for the first time in a letter of the Martyr St. Ignatius of Antioch (+120): “Where Jesus Christ is, there is the Catholic Church.”
 Excerpt from the traditional Roman Rite of baptism
 The essential words of the baptismal ceremony are directly from the mouth of the Risen One. Mt 28,19-20a.
 The great legend of King St. István around 1080.
 The fact that the Virgin Mary was a queen in public law is also a widely declared fact. We Hungarians consider the Virgin Mary not only as a Patron, but also as a Regina.
 The Hungarian Holy Crown expresses cosmic and celestial harmony in a high order, but the source of its holiness is not some world power, but the transcendent Eternal God himself. The Hungarian Holy Crown belongs to the Savior Christ and the Trinity One God through the Blessed Virgin Mary.
 The Faith and Teaching of the Catholic Church is the faith and teaching of the Apostolic Ancient Church. This is also confirmed by the documents testifying to the time of the ancient church. The Didakhé (2nd century AD) describes in detail the delivery of baptism. Justin Martyr (+165) narrates moments of preparation for baptism. Tertullian (+220) writes the first independent theological work on the theology of baptism. From the pen of Irenaeus (+202) comes the catechesis of baptism, the fidei explanation of Regula. The Traditio apostolica (~ 215) describes in full detail the order of the catechumenate and the administration of the sacrament of baptism.
 The name of Jesus Christ is taken from the revelation by the Catholic Church. “Jesus is the Christ” (Acts 18:28) The Greek name of Christ (Χριστός – Christ) is the Hebrew equivalent of the Messiah (משיח – Mashiach), meaning “Anointed One”. The follower of Christ is the “Christian”, in Greek Christianos (Χριστιανος), in Latin Christianus, the Hungarian equivalent of which is “keresztény”. “… The disciples were first called Christians in Antioch. ” (Acts 11.26)
 The official title of the pope is therefore Vicarius Christi and not Vicarius Filii Dei. The latter is most dear to those who would like to associate Peter’s chair with the number 666 at all costs based on the letter value calculation.
 Other official titles of the Pope of Rome: Patriarch of the West, Primate of Italy, Archbishop of the Roman Diocese, Head of State of the Vatican City, Servant of the Servants of God.
 Unfortunately, for some popular performers dealing with folk tradition, it has become a fad to mock and ridicule the term “Roman Catholic” (“If Catholic, how can it be Roman?”), Which mostly disguises the speaker’s ignorance. The term “Roman Catholic” has a double meaning: first, it emphasizes adherence to the throne of Peter – and the authentic Apostolic Church – and second, it refers to the rite. The Roman Catholic believer professes the complete and unadulterated apostolic creed he practices along Latin liturgical and theological traditions.
 Pope Silvester II.’s words as quoted are interpreted by some as if the Pope recognized some kind of “supremacy” of Stephen’s spiritual power. In addition to the fact that the power of the pope is based on the Christian commandments and promises given to Peter, and that there is no earthly power on earth greater than the representation of Christ of the revelation, it is pointless to speculate on this because it is the pope who sends the Crown and confers ecclesiastical administrative rights to István, and not the other way around. If István’s kingdom were “superior” to papal power, it would not need the blessing of the Pope.
 Legend of St. István by Bishop Hartvik, A.D. XII.
 DH 938, 962, 940, 850, 997.
 It is a motto expressing the all-encompassing and defining reality of Redemption (Carthausian Order).
 The First Hermit St. Paul goes into prayer during the persecution of the emperors Decius (259–261) and Valerian (253–260).
 In this respect, it is also interesting to note that the Hungarian term Keresztény carries in a special way not only the name of Christ, but also a direct reference to the sign of our salvation, the Holy Cross. Unfortunately, this connection and crosstalk is belittled by Protestantism rather than seen as another beautiful manifestation of the Hungarian language.
 The number of Protestant sects in the world is currently around 40,000.
 “No one can lay anything but the laid foundation, which is Jesus Christ.” (1Cor 3:11)
 The “Spring of the Peoples” was a series of revolutionary movements in European countries in 1848-49.
 The alleged unity of the “Abrahamic religions” is part of Masonic ideology, a satanic misconception. It seeks to obscure the difference between the Church of Christ, the Mohammedan faith and Talmudic Judaism. Contrary to the testimony of St. John the Baptist, who warns that belonging to Abraham by blood is worth nothing, it is not enough to refer to it alone before God. (Matt. 3: 9) According to the Savior, the true descendants of Abraham are those who believe in the Son and do the will of the Father. (John 8: 37-49) That is why Paul says, “Understand well that he who lives by faith is the son of Abraham.” (Gal 3:7) “The promise was to Abraham and his descendants. … And this is Christ. … If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. ” (Gal, 3,16, 29) After Christ, blood origin has no value, only justification by faith in Christ.
 Archbishop Viganò, perhaps the sharpest and clearest of the Catholic high priests, reveals the reality of Satan’s war against the Catholic Church, the fact of apostasy and the spiritual background and essential connections of the processes taking place in the world.
 Man sins because of the evil human nature and weakened will, the seduction of the world, and the temptation of Satan.
 Tertullian: “Semen est sanguis christianorum!” The bloody persecution is still going on today, and even in its proportions and population, the Church of the Assumption gives the most martyrs today.
 Not to establish new faith, but to direct human actions.
 Sense of faith (sensus fidei) is the endowment of the Christian man by whom the Believer in Christ is able to orient himself in the things of faith and in unity with the Office of the Teacher is able to distinguish the truth from the false. (1Cor 2.16; 1Jn 5.20). Believers in Christ are taught and guided by the Holy Spirit into “all truth” (Jn 16:13), that is, they share in the in understanding and communicating revealed truth.
 “We profess the unity of the saints,” we pray in the creed, which means that the members of the glorified, struggling, and purifying Church (believers in heaven, the earthly Church, and the purgatory) are in true unity in Christ.
 Some of the most important places are the old ones: Pálosszentkút, Mátraverebély-Szentkút, Márianosztra, Máriaradna, Máriaremete, Sajópálfalva, Csíksomlyó, Máriavölgy, etc.
 Manichaeism is far from Christianity. Manichaeism is a pagan worldview with a dualist view of Zarathustra, dividing its followers into “chosen ones” and “students,” with idolatrous cult practices, despising the body. In Manichaeism, Jesus Christ is not the Son of God, Manichaeism denies the Trinity. It is unfortunate that it is often explicitly promoted as a “religion of love” in circles interested in the Hungarian folk tradition.
 “Because there comes a time when they are reluctant to listen to healthy teaching, but instead get teachers according to their own tastes to tickle their ears. The truth is not heard, but the tales are accepted. ” (2Tim 4,3-4)
 Athanasius Schneider – Dániel Fülep: Regnum Eucharisticum / Bishop Athanasius Schneider’s first visit to Hungary. Newman Center, Sümeg 2016, 74 p.
- Dániel Fülep
The key to the prosperity of the Hungarian people is hidden in the admonitions of King St. István, in the faith of the Pauline Monks of Keresztúr, in the Hungarian Holy Crown, in the secret of the Blessed Virgin. The tree reaching to the sky, Emese’s dream and Fehérlófia, like the shepherds’ fire, anticipates the split of dawn. And the heavens dewed, and the Word became flesh, and dwelt among us. István builds on a rock, establishes a Church, gives us a Queen. We were initiated into what the death of death was and who the flower of the world was. Our knowledge and experience are sufficient to understand the end times and fulfill our mission.
This presentation explores and interprets the perilous present times and the mission of Hungarians in the light of the divine revelation.
- Dániel Fülep
DÁNIEL FÜLEP Roman Catholic theologian, biologist MSc, biology teacher. Born in Miskolc, he completed his university studies at the University of Debrecen TTK and the Pázmány Péter Catholic University HTK. As a high school teacher and faith teacher catechist, he has a decade and a half of experience. He is the author and publisher of many theological and spiritual articles, studies. His field of research is the relationship between tradition and modernity.