Master, where dwellest thou?

(November 18, 2024)

 

John 1:35-39 “Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? -- They said unto him, Master, where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day.”

Christ's beloved people of Latvia and dearly honored friends, partners and guests of our country - I greet all of us on the 106th anniversary of the Republic of Latvia! In the long centuries of our history, the period of freedom has been short. Let us thank God that we are chosen to live in it. Let's thank the previous generations who won a free Latvia in a difficult war of liberation and in an inspiring struggle of the Awakening [1]. Let's thank everyone who built it with hard work. Let's thank those who build Latvia in our days and protect it! Let's help them to the best of our ability and pray to God for them!

We start the celebration with a service in the Church of St. Mary's of Riga. This church is a symbolic center of crystallization of the Latvian nation. The presence of the Church of Christ contributed to the consolidation of the diverse and often conflicting Baltic and Livonian tribes into one Latvian nation in the Western cultural area. There are historians who think that gatherings of churches of Moravian Brethern were a place where Latvians learned to assemble in order to later decide for themselves about their lives in the Saeima of the Republic of Latvia. The great Latvian song festival grew from the singing festival in Dikli parish.

However, in our days, it is not entirely self-evident to start a national day with a church service. A different view of our life and world events has been voiced here. This is not possible in every country. This makes me feel joy and pride for our Latvia.

Because isn't that the freedom we fought for, that a person can have his own thoughts, which he can express openly? That we still have the opportunity to freely talk about different ideas? Freedom to think and talk is at the beginning of every freedom. The people interred Gunārs Astra with their bare hands in the hope that such a power would no longer come to Latvia, forcing people not to believe their eyes and ears and to remain silent. Let us protect freedom and use it for the glory of God and the good of our country.

Since independence, it has been my honor to address you on national holidays. This year is the last time I do it. From everything that I would wish to say, I have to choose the most important.

Have any of you heard Billie Holiday's "Fine and Mellow"? The captivating blues voice poignantly tells about a dysfunctional life. Then the saxophone joins in with a soft jazz melody. It is taken over by the trumpet - so light, so airy and beautiful that when listening, you can close your eyes, forget all your worries and let yourself be enthralled into a bittersweet world of hope. The blues is made to get over heartache and hopelessness.

It reminds me of modern society. We have allowed ourselves to be enthralled by the tune of hope that humanity is constantly progressing, growing in love and wisdom, and moving towards an ever more prosperous future where all will be equally included and in a reconciled diversity living in friendship, respect and love for one another. Accordingly, in education, culture, and media, we gradually created a living space for ourselves, which is suitable for life in prosperous and peaceful times where there is no real danger; where the only enemy is the dissenter who can hurt our feelings; where a person can afford to be a sensitive individual, whose priority is not to take responsibility, for example, to get married, raise children or protect his or her country, but to exercise their personal freedom and chosen identity as fully as possible. Because we live in the 21st century.

But this century has begun to sound not like a jazz trumpet, but rather like an angel's trumpet from the Book of Revelation, or the Apocalypse. It cannot be ignored, it requires immediate attention - wake up, look around! See if your choices are suitable for survival in the world that is coming upon you.

The war in Ukraine continues for a thousand days. The battles in the Holy Land and the Middle East continue for more than a year. Terrorists attack peaceful citizens. Countries attack their neighbours and exchange missiles. Cities are destroyed, and people are killed. We must embrace the reality that peace within our borders is not self-evident. Rather, it is a privilege to know that your house will not be destroyed tonight and your family will not be killed in sleep.

In the movie Gladiator, there's a scene where Maximus stands in the middle of the arena waiting for the battle and says to his comrades, "Whatever comes through that gate, we have a better chance of survival if we work together!" However, the Western world, including Latvia, is becoming more and more contradictory. We make it so with our choices.

There is another war, "The Front in Father's Backyard."[2] When there was an assassination attempt against President Donald Trump, historian and publicist Mark Solonin said that such events are moments when the cold war, which has been going on in the Western world for more than a decade, turns into a hot one for a moment. In our supposedly peaceful and safe society, every now and then there is a flash of violence and destruction, which indicate contradictions growing in the depths.

One of the most important events of the year was the opening ceremony of the Olympic Games, where millions of people around the world saw for a moment the scene of Leonardo da Vinci's "The Last Supper". Ghostly drag queens took the place of the Lord Jesus and the apostles at the table. In place of the sacramental wine cup, the blue and naked pagan god of wine, Dionysus. The resemblance was not photographic, however, we read the text easily even when the syllables are in a mixed order.

You might say, “It was just a show!” However, let's think again. It was the West's message to the world about the vision of the future. It did not arise by chance, but expressed the Zeitgeist.

Allegedly, the intention of the scene was to depict a celebration of inclusion, in which everyone is invited and participates. It's a beautiful idea that's easy to sell. However, in the symbolic scene among the participants of the celebration, did you also notice someone in, for example, blue jeans and a checkered shirt? There was no place for this at the feast of inclusivity.

This year, various elections were held both in Europe and America. The news about the results was received just like news from the front. Many felt overwhelmed and desperate. An alarming turn to the right is said to have occurred. What will happen now to Europe, to NATO, to Ukraine, to us? Politics is often like a pendulum. It moves left, right and back. It has always been so. Why such apocalyptic feelings now?

Let's think, isn't the turn so drastic because the ordinary person with his values, which were natural and understandable to previous generations, was not invited to the celebration of future inclusion? That the normal, healthy person no longer finds a place for himself in such a future and does not want such to be prepared for his children? Hasn't the path of Western democracy, which for many years served as an example for nations, become too extravagant, and they no longer see an attractive future in it?

The "Last Supper" scene in the Olympic Games is said to have been inspired by another work of art about the feast of the ancient gods. Seeing both paintings side by side, it is hard to tell which of them the scene resembled more. And that seemed to be the clearest message.

For two millennia, the Lord's Supper has been a way for Western society to build communion - bringing diversity into unity at the Lord's Supper, which is at the centre of the church, at the centre of the city, at the centre of the community and at the centre of Christian nations. It has been the Great Attractor of Western culture - as the centre of gravity in the universe towards which our Milky Way moves along with a hundred thousand other galaxies.

The festival of Dionysus has the opposite direction. Their element was "sparagmos" or tearing, where the participants of the feast tore into pieces an animal or even a person - like Orpheus, who was torn to pieces by raging bacchantes during the feast. The festival of Dionysus emphasizes the different, the ambiguous, the various.

If someone wants to fundamentally change Western society, dissolve the existing identity and create a new one - universal, non-binary, transhuman, where everything is uncertain and fluid, then it is clear why the Lord's Supper should be symbolically merged with the bacchanalia. That is why the unifying sacrament should be replaced by one that increases ambiguity, emphasizes difference and expands everything into a rainbow of diversity.

It can sound alluring like a jazz trumpet, albeit telling a story about a dysfunctional life. But the 21st century sounds more like the seventh angel's trumpet. Maximus said, “We will survive if we stick together.” Dionysus cannot unite. He is the god of diversity. Under his auspices, the civilization of death receives the mantle of freedom and rights. Dionysus cannot be Sauron's adversary, only prey. Is that the side that truly liberal people want to stand on?

Many Christians want to be on the opposite side, but where is it? It could seem natural to look for it in lands that resist all of it. In countries whose leaders say, "We are a Christian nation." We even know of a country where it is done, and many Western conservatives take it seriously. They see Russia as an ally in the cultural cold war and are willing to turn a blind eye to crimes in Ukraine and the trampling of freedom in Russia itself. But the Lord Jesus said: "Why do you call me Lord, Lord, but do not do what I tell you?"

The Russian regime praises Christian values but instils hatred and aggression in its people. It extols Christian virtues but tortures, imprisons and kills opponents. It stands for family and traditional marriage but invades a neighbouring country to rob and rape. It supports Christian projects, but destroys churches in Ukraine, kills people on an industrial scale and destroys the future of millions of people. I recently saw a young man on a plane wearing a T-shirt with the words "Cannon fodder" written on it in Russian. Would that be the side where Christians and conservatives would want to stand? Sauron is not an ally. He is unable to create a free, Christian, life-sustaining society. He is the Lord of chains and darkness.

Latvia should not perceive itself as one that must choose between Dionysus or Sauron, but rather as Odysseus' ship, which must find its way home between Scylla and Charybdis. Then we could show it and recommend it to friends.

Discussing sensitive questions, we often hear the argument that we are behind, that other European countries have been doing this for a long time. However, we should think critically that maybe we are not behind, but we are trying to maintain balance and inner peace. Values ​​are not something that can be given away in a decision to others. If we don't stand up for our values, who else will? New ideas are needed, but we must be careful of the chaos they can cause.

The correct answer to one extreme is almost never the opposite extreme. When the ideological pendulum swings into the extreme positions, whether to the right or to the left, it splits and destroys many things, which are difficult to heal afterwards. Love fades in many and spitefulness, disrespect and alienation increase. In any case, Latvia does not have to walk along the entire path of the pendulum there and then back. It is more important for us to stay and act together. Every important step should be considered with such a yardstick.

Also, our beloved Latvian language should unite and not alienate. Both in the media and in private conversations, you can often hear the thought: "We are all different, each one has his own truth." It comes as easy and simple as “eerrmm”, which we use to fill the pauses. In fact, it should worry and frighten us. Is it really that bad? If we are each on our own, if we have nothing in common, how will we work together? How will we survive in the 21st century?

Christmas will soon be here and the usual phrases will be heard in the media: “Christian Christmas and Latvian Christmas. Christian customs and Latvian customs." With one sentence, the nation is divided into Latvians and Christians. Deliberately or thoughtlessly, Christians are being alienated from Latvianness. It was fitting to the occupying power, but does it fit to ourselves in the 21st century? Maybe we should say, for example, Christian and ethnographic customs, if we don't want to say "pagan"?

These may not be the most important examples, but language often thinks for us. We have to be attentive to the assumptions we live with daily.

We should also consider whether families are not alienated and generations are not disrupted when in schools and even in kindergartens attempts are made to circumvent the parents and to introduce ideas that are not acceptable in the family. Doesn't it increase bitterness towards the state and stir up the "cold war" at home? Is that really the priority in the days of the seventh angel's trumpet?

When some controversial law is passed, reproachful glances are directed towards the Saeima or the government. But decisions do not happen by chance. They come from the depths, where there are values, culture, media policy and most importantly - education. Education should form a foundation on which we can all stand. This is a security priority for the 21st century.

Many times I have had to say a prayer among people who are not regular churchgoers. Then I usually pray "Our Father" and I find that almost everyone says it along. It is a beautiful and unifying moment of togetherness. From a personal belief or from a cultural tradition, but there is something we all know and do together. Like singing folk songs. This is the very minimum of mental competence. Does the competence education that we have introduced provide it to the new generations of Latvia? Will they have something to say together?

During the Awakening it was simple. We, the different ones, had one common thought:

- We do not ask for freedom for the Motherland - we demand it!

- We do not ask for life for the Motherland - we demand it! [3]

We worked together, we survived, we won and we gained freedom. It's not simple anymore. We are no longer of the same mind. We have a front in our father's backyard and a great war on our borders. At that moment, a common principle and foundation is especially necessary.

Instead of mocking and demonizing each other, we should go to the sources with open hearts and minds to think through the basics without anger, objectively and together:

- What is humanity? Where does human dignity come from?

- What is freedom and how to implement it?

- What is community and how to live it?

- What is good, beautiful, true and holy?

- What brings and increases life and what is its purpose?

Sounds utopian. Under normal circumstances, people don't tend to do that. But we live in the 21st century, and that is a sufficient reason to do something unusual.

It is clear that facts cannot lead directly to values. There should always be a framework of interpretation in between. Where to get one? The Holy Scriptures, or the word of God, speak a lot about the basics. In Western culture, the biblical writings were the framework for interpretation during the centuries when it became a great civilization. Once they were put aside, it didn't take long for the West to start talking about its decline and questioning the legitimacy of its culture.

The misfortune from which many of our problems grow is that we hear and see God less and less. Just as in the reading about Samuel: "The word of the Lord was rare in those days, and revelations were not looked upon." This led to decline until Samuel heard God's voice and as a prophet led the people into the light.

One of the greatest assets of any nation is good leaders. Therefore, the church prays for our leaders and their service every Sunday. The Bible describes great leaders - Moses, Samuel, apostles Peter and Paul. They were different people in different times, but they had something in common. They heard God and led their people to the promised land or the nations of the world to the kingdom of God.

A child learns to speak from what he hears. A deaf child does not learn to pronounce sounds correctly. Here in Latvia, we carefully listen and quickly learn the language of the prosperous, secular world, but we hear God less and less. Many problems arise from that. 

British philosopher Roger Scruton writes in his book The Face of God that the culture of atheism seeks to escape the judging eye. Have you ever stood in front of an icon and felt the eyes of Christ judging and weighing you? Quite an unsettling feeling.

Society, accustomed to living in peace and abundance, shuns the judging eye and, therefore blotts out God's face with consumerism and pleasure-seeking. But people read each other's faces and perceive unspoken meanings. In the face of God, they read the signs of their identity, their vocation and their freedom. Blotting out God's face also tarnishes their face as human beings created in the image of God. This increases the feeling of emptiness and aimlessness.

There is no need to run away from God's gaze! It evaluates and weighs to heal and to edify. It was not God's desire to judge and punish that led Christ to the cross, but His desire to justify and save. God so loved the world that he gave his Son, that whoever believes in him should not perish but have eternal life. In your place, he lived a holy and blameless life to clothe you in it, to restore you to the likeness of God and bring you into eternal joy. The Latvian language is especially valuable to us because we can best understand the good news in it.

Why do you think people belong to church and go to church services, even though it is often cold there in winter? Is it because they believe in fairy tales or are they afraid of punishment? No, but because it makes them happy. They have been captivated by the beauty of Christ's personality. It is beautiful to live with God. It gives meaning to suffering and gives hope in loss. It is a great comfort to go through trials with the Risen Christ!

People are sometimes put off by words like "commandment" or "dogma". But it is called a conversation where I, the variable, converse with the unchanging and eternal, in whose likeness I am created. I am learning to participate in the life of the One who has called all things out of nothingness into existence. If I listen, the conversation is informative and interesting.

 

Now now I know who I am

Now I know why I live

Now I know what I have to do

And with God everything is possible.

This is really exciting. Therefore, people belong to the church - to live together with the saints and prophets in a thousand-year, continuous, spiritual and intellectual tradition. It is good to live with God.

The Lord Jesus once said to a deaf and dumb man: "Be opened!" and he began to hear and speak clearly. Turns out he had something to say! And he was understood! One word of Christ brought him to an unprecedented intimacy with his own. The word of Christ united the various tribes in the territory of modern Latvia into one nation. The word of Christ called people to a community, which is often called Christian civilisation, where people from different languages, races and climate zones understood each other in basic matters. This happens when people do not talk much about God and instead of God but hear the voice of Christ and follow it.

The English actor and writer Stephen Fry once said that Winston Churchill, with his character, heroism and power as prime minister, was blessed to go to the Queen once a week, bow and give a report. One does not have to look far to see how a ruler goes astray when he is accountable to no one, and the high priest comes to him to bow, flatter, and submit. The higher the position and the greater the power, the more important it is to hear the voice of the Most High and to feel the responsibility before him.

May Christ's word: "Be open!" come to us on Latvia's birthday! May it make us hear God so that we can speak clearly. As in the poem by Imants Ziedonis:

And even if some gateway

Will stink of iniquity

Cry out: I only have one heart!

Cry out and you will be heard.

Søren Kierkegaard said - the saint is the one whose heart longs for only one thing. By that, he meant for God. It doesn't matter whether a statesman, a politician, an official, a bishop, an opinion leader, a Latvian or a Russian - a leader according to God's will is the one whose heart longs for only one thing. For "God bless Latvia!" There we can work together.

The disciples of John the Baptist asked Jesus: "Teacher, where do you live?" Jesus answered, "Come and see." And they stayed with him that day.

Beloved of Christ, today I address you for the last time on the national day and I want to remind you of the most important thing. We, like John's disciples, must always ask the Lord Jesus: " Master, where dwellest thou?" In the tension between Dionysus and Sauron, between Scylla and Charybdis, the right place to stay and build a home is where Christ dwells. Around him we can be together and thrive. Jesus said, "Come and see." Indeed, let's come and see how our lives will change. May God bless us! 

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[1] The liberation movement in the late eighties and early nineties of the 20th century which led to the independence of Latvia

[2] Latvian film (1984) about events in a family shortly after the Soviet occupation. One brother joins the Soviet regime, while the other fights against it as a national partisan.

[3] A popular patriotic song from the time of liberation.

lasīt tālāk

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Sprediķis par 2.Moz 3:1-10 Rīgas Domā

 

Priecīgi ziemassvētki klāt!

Prieka zvans sāk gaisu tricināt.

Kristus ir dzimis, viss ienaids rimis -

Priecājies, priecājies, draudze!

 

Mīļās un pazīstamās ziemsvētku dziesmas! Ziemsvētki vispirms saistās ar prieku. “Priecīgus Ziemsvētkus!”, mēs sakām draugiem un pat svešiem cilvēkiem.

 

Mīļie gani, sakiet mums,

Kas šī prieka nosēpums?

 

Izrādās, ka priekam ir noslēpums! Noslēpumus vienmēr gribas izdibināt. Pavedienu var dot eglīte, ko greznojam baznīcās pilsētu laukumos un savās istabās. Mēs saliekam tajās gaismiņas, lai skaisti mirdz klusajā, svētajā naktī. Liesmiņās mirdzošai eglītei ir iespaidīgs pirmtēls Bībelē. Iedams pa tuksnesi, Mozus ierauga ērkšķu krūmu, kas deg, bet nesadeg. Tas viņu pārsteidz. Mozus zina, ka malka deg un sadeg. Katra degviela sadeg. Šis krūms nesadeg. Kas tas ir? Tā ir zīme. Ko tā var pateikt mums?

 

Ja kāds jautātu: “Kas ir Dievs”, ko jūs teiktu? Visparastākā atbilde būtu – Dievs ir augstākā būtne. Priecīgi no tā nekļūst. Dievs ir kaut kur augstu, līdz kurienei ir tāls un grūts ceļš. Antīkajā pasaulē domāja, ka  tas ir aiz mākoņiem Olimpa kalnā. Pirmie padomju kosmonauti lūkoja pēc Dieva kosmosā un ziņoja, ka neesot viņu redzējuši. Zondes ar informāciju par zemi un cilvēkiem ceļo ārpus Saules sistēmas robežām, bet nav ziņu ka tās būtu sasniegušas Dievu. Tad varbūt Dieva nemaz nav?

 

Tas var dot atvieglojuma sajūtu. Katra būtne pasaulē ieņem savu vietu barības ķēdē. Ja Dievs ir Augstākā būtne, tad mums ir maz izredžu tādā konkurencē. Franču filozofs Žans Pols Sartrs sprieda: “Ja Dievs ir, tad es neesmu brīvs. Bet es esmu brīvs, tātad Dieva nav.” Var iebilst, ka nez cik nu cilvēks ir brīvs kaut vai no savām tieksmēm, kas pašam nepatīk. Taču galvenā Sartra kļūda ir tā, ka viņš nav kā Mozus ievērojis, ka ērkšķu krūms nesadeg. Dievam nevajag degvielas. Dievs nav no pasaules. Viņš nav “augstākā būtne” barības ķēdē. Viņš vispār nav būtne. Dievs ir pats esmes akts, tās avots, kurā mēs visi dzīvojam, rosāmies un esam. Lai uz to norādītu, baznīcā svin Ziemsvētku oktāvu, jeb astoņas dienas. Septiņas nedēļas dienas ir no pasaules. Astoņas norāda uz pārpasaulīgo.

 

Dievam no pasaules neko nevajag. Dievam neko nevajag no tevis. Tu vari paturēt savu brīvību, viņš negrib tev to atņemt. Ja nu vienīgi tu pats atzīsi, ka uzticēt savu brīvību Dievam ir labākais lēmums, labākais dzīves scenārijs un pats viņam to piedāvāsi, tad viņš savā bezcēloņa laipnībā to pieņems. Taču, ja Dievs nav no pasaules un viņu neaizsniegs pat vistālākā kosmosa zonde, tad viņu nesasniegs arī ceļa gājējs, meklētājs. Neizklausās priecīgi. Dievam neko no manis nevajag? Tas drīzāk uzvēdī skumjas. Kas ir prieka noslēpums?

 

Kristus mīļotie, ļoti labi, ka Dievam no mums neko nevajag! Priecāsimies un līksmosim par to! Tas nozīmē, ka viņš negrib ar mums manipulēt. Viņam no tā nav nekāda labuma. Dievs mīl nesavtīgi. No tīras mīlestības nāca Ziemsvētki. Dievs Betlēmē piedzima kā cilvēks, lai tuvotos un sevi mums dāvinātu. Dievs nav sniegota virsotne aiz mākoņiem, kura jāsasniedz ar pūlēm un briesmām. Dievs ir helikoptera pilots, kurš meklē vietu, kur nolaisties tavā dvēselē un tavā dzīvē. Viņš jau ir tepat. To Ziemsvētkos jūtam ar katru šūnu. Prieka noslēpums ir Dieva tuvošanās. Ja esi kristīts, tad nosēšanās laukums ir jau izveidots. Tad tikai vajag to attīrīt no lūžņiem un drazām, lai Dievs varētu piezemēties.

 

Mūsu senči rīkoja mēslu talkas. Viņi no pieredzes zināja, ka kopīgiem spēkiem ir vieglāk dabūt mēslu čupas no kūts laukā. Tā arī mēs ziemsvētku vakarā sanākam kopā, lai lai attīrītu dvēseles un sagatavotu vietu Kristum, cits citu atbalstot ar dziesmām un lūgšanām. Kopīga lūgšana un dziesma ļoti palīdz. Baznīca ir tur, kur Dieva ļaudis cits citam palīdz turēt sirdi tīru Dievam. Ja sirds ir tīra Dievam, tajā ienāk debesu prieks. Baznīca ir prieka vieta.

 

Ziemsvētki ir ļoti, ļoti skaisti. Lai to izceltu, mēs rotājam ielas un mājas, iededzam eglītes. Mani pie Kristus vispirms aizveda skaistums. Baznīca parasti ir skaistākā celtne pilsētā vai ciemā. Mani piesaistīja baznīcā tapusī mūzika un mākslas darbi. Dievkalpojuma liturģija kā pieskāriens no debesīm vairoja manī dzīvību. Taču visvairāk valdzināja Kristus personība un viņa Labā vēsts. Pamazām atklāju, ka tā šajā zemē caurstrāvo visu  – kultūru, dzīves uztveri, attiecības un tikumus. Un ļāvos skaistajai Kristus vēstij, lai tā mani veido. Necilam ērkšķu krūmam, uz kuru ceļinieks pat nepaskatās, Dieva klātbūtne lika skaisti iemirdzēties pārpasaulīgās liesmās. Parastas, adatainas eglītes Ziemsvētkos iedegas, aicinot pamanīt brīnumu un doties tuvāk. Lai tevī, parastā cilvēkā, skaisti iemirdzas debešķīga gaisma.

 

Ziemsvētku tirdziņš Doma laukumā ir ierindots starp skaistākajiem Eiropā. Krāšņie skuju vārti, krāsainie tirgotavu jumti, gardās smaržas gaisā, ziemsvētku dziesmas, mirdzošā egle un fonā majestātiskais Doms. Cilvēki sarunājas, fotografējas, mielojas un acīmredzami izbauda skaisto vidi. Pilnīga Ziemsvēku ainava. Kristus dzimšana nāk ar skaistumu. Arī tā ir Dieva tīrās mīlestības izpausme. Droši vien būtu citādi, ja tā uzreiz nāktu, piemēram, ar to, kas ir patiess. Daudzi tūlīt saspurotos: “Es pats zināšu, kas ir patiess. Tev ir sava patiesība, man sava.” Vēl grūtāk, ja Dieva piedzimšana nāktu ar to, kas labs: “Vai tu saki, ka es esmu slikts? Kas tu tāds, lai man teiktu, ka es daru nepareizi?!”

 

Skaistums veido saudzīgi un neko nepārmezdams. Skaistums nevienu neapdraud. Tas izgaismo, bet nesadedzina. Ziemsvētki neko nepavēl un neko neaizliedz. Tie dāvina – bez nopelna, bez nosacījumiem vai manipulācijām. Tie nav vardarbīgi. Tie izlej savu skaistumu pār labiem un ļauniem, pār taisniem un netaisniem. Kādu tas savaldzinās. Kāds atsauksies un pievērsīsies skaistuma avotam, lai tuvāk to aplūkotu. Mēģinot attīrīt skatu, viņš nonāks arī pie tā, kas ir patiess un labs. Skaistums spēj dauz vairāk nekā likt kavēties Ziemsvētku tirdziņā. Kad Mozus tuvojās skaisti liesmojošajam krūmam, Dievs viņu apturēja, nosauca vārdā un sūtīja izvest tautu no verdzības. Līdz tam Mozus vienkārši dzina aitu baru pāri tuksnesim. Tālāk viņš devās kā vadonis, kas izraudzīts, lai izvestu savu tautu no verdzības uz apsolīto zemi. Viņa vārds uz mūžiem ir ierakstīts cilvēces vēsturē.

 

Betlēmes laukos gani dzirdēja eņģeļu dziesmu: “Gods Dievam augstībā un miers virs zemes cilvēkiem, uz ko Dievam labs prāts.” Otrā gadsimta Baznīcas skolotājs Lionas Irenējs izteica pārsteidzošu atziņu: “Dieva gods ir pilnīgi dzīvs cilvēks.” Mēs kļūstam pilnīgi dzīvi, kad Kristus skaistums mūs apstādina, sauc vārdā, izredz un sūta ar uzdevumu pasaulē. Tā ir Ziemsvētku dāvinātā iespēja, kas dzīvi dara pilnīgu un nāvi – jēgpilnu.

 

Visbeidzot, Ziemsvētki ir latviski. Patiešām! Gadu no gada esmu gaidījis, vai beidzot nemitēsimies mocīt un mežģīt latviešu valodu ar runām par kristīgajiem ziemsvētkiem un latviskajiem ziemsvētkiem. Vai meklējat latviskos ziemsvētkus? Lūk, te tie ir – tepat, Rīgas Domā! Tā tos svinēja mūsu vecvecāki, vec-vec-vecāki, un cik tālu jūs vien spējat izsekot saviem radurakstiem. Latviskāku Ziemsvētku par šiem nekur nav. Latviskuma saknes sniedzas dziļi Kristus dzimšanas notikumā un ir uzņēmušas sevī to, kas tajā skaists, patiess un labs. Sviniet, baudiet un neraizējieties! Klausieties Dieva balsi, lai jūsu vārdi uz mūžiem ir ierakstīti dzīvības grāmatā!

lasīt tālāk

 

“Dievs tā pasauli mīlēja, ka deva savu vienpiedzimušo Dēlu, lai ikviens, kas viņam tic, nepazustu, bet tam būtu mūžīgā dzīvība. Jo Dievs sūtīja savu Dēlu pasaulē, nevis lai tas pasauli tiesātu, bet lai pasaule caur viņu tiktu glābta.” (Jņ 3:16-17) 

Jēzus Kristus mīļotie, es sveicu Jūs Kristus dzimšanas svētkos! Visiem ļaudīm, bet īpaši viņa draudzei Ziemsvētki  ir visskaistākie svētki gadā! Kādēļ tā? Viena no svarīgākajām prasmēm ir pamanīt Dieva pieskārienus savā ikdienā. Tie var būt pavisam parasti notikumi, kuriem uzreiz nepiešķiram reliģisku nozīmi, taču tos var pazīt pēc dzīvības “smaržas”. Jēzus teica – es nācu, lai jums būtu dzīvība un būtu pārpilnībā. Pamanot mirkļus, kuri iedvesmo, ceļ, dod spēku un vairo dzīvību, varam zināt – lūk, manai dzīvei, manai ikdienai pieskārās Dievs.

 

Ziemsvētki ir skaisti ar to, ka visapkārt ir tik daudz lietu un notikumu, kuros dvēselei pieskaras Dievs. Mirdzošas eglītes, piparkūku smarža gaisā Gluži vai debesis lāso no augšienes priecīgās priekšnojautās. Gods dievam augstībā, miers virs zemes un cilvēkiem labs prāts! Cik skaistas ir Ziemsvētku dziesmas! Es skaistu rozīt’ zinu, Jūs bērniņi nāciet, Klusa nakts, svēta nakts… Tās nevar sajaukt ne ar ko citu. 

 

Tomēr šogad Ziemsvētku brīnumu es visvairāk sajutu senā balādē par Skārboro gadatirgu. Dziesmā par nepiepildītu mīlestību. Daudzi to droši vien atceras Saimona un Garfunkela izpildījumā: “Are you going to Scarborough fair?” Skaisti, taču viņi ir ļoti saīsinājuši vārdus. Īstenībā balāde ir daudz garāka un ar dziļāku jēgu.

 

Puisis liek sacīt meitenei: lai viņa bez adatas uzšuj man kreklu bez vīlēm. Lai viņa to izmazgā sausā akā, kur nekad nav bijis ūdens, nedz lijis lietus. Lai viņa to izžāvē krūmā, kāds nav ziedējis kopš Ādama radīšanas – tad viņa būs mana patiesā mīlestība. 

 

Meitene atbild: lai viņš atrod tīrumu starp jūras ūdeni un krasta smiltīm. Lai viņš to uzar ar jēriņa ragu. Lai apsēj to visu ar vienu graudu. Lai nopļauj ar sirpi, kas taisīts no ādas, un sasien ar virvi, kas vīta no viršiem. Tad lai nāk pēc sava krekla. Tad viņš būs mana patiesā mīlestība.

 

“Ai, saki man, ka tu vismaz mēģināsi, jo citādi tu nekad nebūsi mana patiesā mīlestība.”

 

Ja viņiem jautātu, kādēļ viņi prasa no otra neiespējamas lietas, viņi atbildētu – man taču kaut kā ir jāzina, vai es esmu viņa (vai viņas) patiesā mīlestība! Ak, jaunieši… Katrs cilvēks ar dzīves pieredzi zina, ka nereālas gaidas nes vilšanos. Prasīt pierādīt mīlestību ar varoņdarbiem ir savtīgi un cietsirdīgi. Nekļūt viņiem par ģimeni. Nav brīnums, ka dziesmā par mīlestību dziedāts kā atmiņās par kaut ko pagātnē.   Būtu brīnums, ja viņiem šādi kaut kas izdotos. 

 

Tad kādēļ šī dziesma mani uzrunāja Kristus dzimšanas svētkos? Tādēļ, ka Dievs paveica patiešām neiespējamas lietas. Salīdzinot ar tām, krekls bez adatas vai sirpis no ādas ir nieks. Cilvēkiem tas būtu neiespējami, bet ne Dievam. Visuma Radītājs pats cēlās no troņa, ienāca pasaulē, piedzima no jaunavas, atklāja cilvēkiem Dieva patieso Tēva sirdi, nodzīvoja mūsu vietā nevainojami svētu dzīvi, uzvarēja mūžseno ienaidnieku, augšāmcēlās no kapa un atprasīja nāvei mūsu dzīvības. Ar divpadsmit vienkāršiem vīriem viņš iesāka izcilāko kultūru pasaules vēsturē. 

 

Ja mēs jautātu, kādēļ Tu, Kungs, to visu darīji, viņš varētu atbildēt: “Tādēļ, lai jūs zinātu, ka esat mana patiesā mīlestība.” Tas ir īsts Ziemsvētku brīnums. Ielūkosimies sevī, kad Dievs saka: “Es to darīju tādēļ, lai jūs zinātu, ka esat mana patiesā mīlestība. Lai TU zinātu, ka esi mana patiesā mīlestība.” Kā tas liek man justies? Kas manī notiek, to dzirdot? Kādi tad man ir Ziemsvētki, Kristus dzimšanas svētki?

 

Deus Dixit. Dievs ir runājis. Tagad “bumba” ir mūsu laukuma pusē. Kā viņam atsauksimies? Vai mums ar viņu izdosies? Vai būsim viņam ģimene? Vai esam viņa bērni? Ziemsvēki pirmkārt un galvenokārt ir ģimenes svētki tieši šajā nozīmē. Dieva ģimenes nozīmē.  Kas priekš tā ir vajadzīgs? 

 

Evaņģēlijā teikts: “Dievs tā pasauli mīlēja, ka deva savu vienpiedzimušo Dēlu, lai ikviens, kas viņam tic, nepazustu, bet tam būtu mūžīgā dzīvība.” Ikviens, kas viņam tic… Droši vien kāds nodomās, ka tas ir uzaicinājums būt naivam. Ticību bieži jauc ar lētticību un saka – ja esi ticīgs, tad tev nav kritiskās domāšanas. Tu nelieto prātu, tādēļ esi gatavs jebkam noticēt.  Nekas nav tālāk no tās ticibas, par kādu runā Jēzus un viņa draudze. 

 

Ticība, par kādu viņš runā, atrodas prāta apgabalam nevis tuvajā bet tālajā malā. Tur kur prāts savu jau ir padarījis. Tas ir rūpīgi pētījis un vērtējis, bet tad nāk tas Deus Dixit, jeb Dievs teica brīdis - kāds paziņojums, kāda atklāsme, kuru es nevaru pārbaudīt ne ar prātu, ne pētniecību, bet ir jāpieņem lēmums, vai es tam ticu.

 

Tas ir tāpat, kā ar kādu sabiedrībā pazīstamu cilvēku. Jūs esat viņu redzējuši televīzijā, dzirdējuši radio, varbūt lasījuši kādas intervijas un biogrāfijas aprakstus. Jums ir zināšanu apjoms, kas dod pamatu kaut ko par viņu spriest. Taču tad viņš tieši jums pasaka par sevi kaut ko tādu, ko jūs nevarat nedz pārbaudīt ārējos avotos, nedz ar prātu izprātot. Viņpus tā visa, viņš jums atklāj sevi pats. Vai es viņam ticēšu? Arī ārpus reliģijas lauka cilvēkam tādus lēmumus nākas pieņemt ikdienā.

 

Droši vien mums reizēm iet tāpat kā slimā zēna tēvam no Marka evaņģēlija, kurš vērsās pie Jēzus: “Ja tu ko spēj, iežēlojies par mums!” Jēzus sacīja: “Ja spēj? Kas tic, tam viss ir iespējams.” Tūlīt bērna tēvs iekliedzās: “Es ticu! Palīdzi manai neticībai!” 

 

Es ticu, palīdzi manai neticībai… Kas palīdzēs izšķirties un ieticēt? Meklēsim un salīdzināsim. Kad Jēzus saka – “Es nācu, lai neviens, kas man tic, nepazustu, bet dabūtu mūžīgo dzīvību” – vai no viņa tas izklausās ticami? Vai tas saskan ar liecībām par viņu, kuras es varu atrast laikabiedru liecībās? Seno tekstu pētniecība ir nopietna zinātne. Kā tas saskan ar to, ko es par viņu zinu, varu noskaidrot, secināt, ja lietoju nevis aizspriedumus, bet prātu un sirdi? Meklējot, lasot, pārdomājot, kontemplējot jeb vērojot viņu lūgšanas apcerē. Lēmums atrodas prāta apgabalam tālajā, ne tuvajā malā. Lai gan – vienkāršie gani uz to tiešām nereti atrod īsāku ceļu nekā gudrie.

 

Deus Dixit. Ziemsvētkos Dievs runā Kristus dzimšanā: “Es to darīju, lai jūs zinātu, ka esat mana patiesā mīlestība.” Tagad vārds mums.

 

Nenobīsimies, ka Dieva darbiem tagad jāliek pretī kaut kas līdzvērtīgs. Lūk, Caķejs – mazais, blēdīgais vīriņš, kurš gribēja redzēt Jēzu. Viņā nebija nekā varonīga. Varbūt vienkārši ziņkārības dzīts, viņš uzkāpa kokā. Tik vien. Taču ar šo mazo dirkstelīti pietika. Jēzus apstājās pie viņa, runāja ar viņu, nāca viņa namā un pilnīgi izmainīja viņa dzīvi. 

 

Mīlestības pierādījumu nasta guļ uz viņa, caur ko mums miers nāk. Viņš pats to uzņēmās mūsu labad. Esi sveicināts, Miera Ķēniņ, mans Kungs un mans Dievs!

 

No pirmās dzirkstelītes, ja to tīši neapslāpējam, bet glabājam un uzpūšam, iedegas interese, meklējumi, satikšanās, iepazīšana un ticība. 

 

Viena no dziļākajām ticības formām ir pateicība. Tā nozīmē, ka esmu ne tikai kaut ko sapratis un piekrītu, bet arī augstu vērtēju un atbilstoši rīkojos. Tādu ticību mūsos vēlas izraisīt un redzēt Dievs. Ja esmu ieticējis tam, ko Dievs runā Kristus dzimšanā – kā es varu pateikties? Ko es varu darīt?

 

Pieminēsim, ka arī Ukrainā cilvēki gaida un svin Ziemsvētkus. Ļoti, ļoti dauziem nav to ārējo dzīvību dodošo pieskārienu, kuri ir visapkārt mums. Nav gaismiņu, eglīšu, svecīšu, piparkūku un karstvīna, kas Ziemsvētkus dara tik krāšņus. Daudziem nav māju un nav vairs pat ģimenes. Taču Kristus arī priekš viņiem ir dzimis – kā dziesmā dzied – “dzestrumā, pie aukstās ziemas saules”, toties skaudri patiesi un būtiski. Neviens negaida Glābēju vairāk, kā viņi. Mēs, kas Ziemsvētkos bagātīgi saņemam dzīvinošos Dieva pieskārienus, varam tos padot tālāk viņiem.

 

Tādēļ līdz 6. janvārim, kad mums noslēdzas, bet lielākajai daļai ukraiņu sākas Ziemsvētku laiks, ziedosim siltu apģērbu, pārtiku, Ziemsvētku gardumus, siltas drēbes un citas noderīgas lietas. Ziedosim līdzekļus strāvas ģeneratoriem un visam, kas vēl vajadzīgs. Lai iemirdzas gaisma tumsībā. Lai no jauna iedegas spuldzes kādā dzemdību namā. Lai siltums ieplūst vēl kādā ģimenē. Ziedosim dāsni un ar prieku kā tādi, kas ir ieticējuši, ka Kristus par mums ir dzimis, lai mēs zinātu, ka esam Dieva patiesā mīlestība.

 

Mūsu Kunga dzimšanas svētkos es novēlu mums laimīgas ilgas redzēt Jēzu. Tā lūkoties, lai viņš pienāk tuvu, ienāk mūsu mājās un sirdīs. Neprasot neiespējamo, lai viņš pats dara sevi par mūsu patieso mīlestību! Svētītus, dzīvības un mīlestības pilnus Ziemsvētkus!

Āmen!

 

lasīt tālāk

  

 

Beloved of Christ, let's joyfully celebrate the 104th anniversary of our great, our best Republic of Latvia! How good it is to simply be together in the church again! How good that we have each other and can build our country together! How good it is that we have friends and partners present from other countries, whose support we can count on! On this God-given and nation-won holiday, we can celebrate life! However, it is also appropriate to reflect on it during the celebrations.

 

Søren Kierkegaard once said that you can only understand life backward, but you have to live it forwards. His point is clear. Living forward, we often don't see what's around the corner. Only by looking back can we understand what we experienced. But is it really so? Is it that easy to understand? We are one land, one country, one nation, but how differently do we understand recent and current events! The last few years have increased the contradictions between us. Will a joint holiday help overcome it?

 

We spent two years in the grip of the pandemic. For some it was a global health crisis, for others it was a conjured illusion. For some government, restrictions seemed necessary to protect the public. Others saw it as a tyrannical restriction of human rights and freedoms.

 

Government support measures with benefits have kept thousands of companies out of bankruptcy and tens of thousands of people kept their jobs. They are genuine and sincerely grateful to their state today. Tens of thousands more lost their jobs because of the same government's vaccine policy. Today, they feel deeply betrayed and wounded by their state. Both the gratitude and the disappointment are genuine and genuine on both sides. How to understand that? How to understand each other?

 

Can we even understand February 24th this year in retrospect? Can you understand what Russia is currently doing to Ukraine? What does a man do to a man in this war? At least in this respect, there could not be different assessments, could they? But there are. And the separation does not follow the line of nations, ethnicity, or language, as one might think.

 

I recently spoke about Russia's invasion of Ukraine with a high-ranking and highly educated Western colleague. We talked about everything that was happening there, and suddenly he said to me: "However, it may be that the president of Russia is a better Christian than our president." In a similar conversation with an American Latvian, I recently heard the idea that Russia does well what it does because it has seen the gates of hell in Western civilization. On a YouTube channel of conservative Americans, I read choruses of comments that Putin is the kind of leader they would want for their nation because he stands for natural values. May this be true? At least he talks about them a lot.

 

In the summer of this year, a monument in Riga fell. For some, it was a day of deep and genuine joy, because the symbol that reminded the most evil in the history of the Latvian nation and many families was finally removed. For others, it was a day of pain, as they saw it as a desecration of the memory of loved ones who fell in the war. A Russian journalist asked - after the demolition of the monument if there was anything left that would assure the Latvian Russians that this land is also their homeland and this state is also their state?

 

A Latvian singer saw the wings of an angel in the splashes of water created by the falling pillar. Maybe we really need an angel of God so that we can understand this event together, and not against each other?

 

The different perception of the same things has also set us against each other. It has to be said, “Friends, this is not good!”[1] How do we find a common point of view? What would be the indisputable measure that would help to understand such contradictory people and events in a unified framework? How can I check if I am "zombified" or not - as we like to characterize each other?

 

The touchstone was given to me by my cat Samurai. We had to put him to sleep this summer. In the clinic, I held him on my lap sick and barely alive. After a short time, I held him dead in my arms. To say that there was a big difference between "barely alive" and "dead" is an understatement. There was an abyss between one and the other. Something irreconcilable, irrevocable, insurmountable, and irreparable. Existentially felt, palpable with hands. On one side was life. On the other side, there were none.

 

In the entire known universe, God chose the planet Earth and made it special among all the heavenly bodies by endowing it with life. Life is an indisputable, unquestionable value and a measure to weigh and evaluate when it is difficult to understand who stands for what and why they do what they do.

 

For example, in order to understand whether the war in Ukraine is really a Christian fight for "the de-Satanization of Europe", as they claim, and how it resonates in the minds of many, including among us, we need to remember the words of the Lord Jesus: " I came that they may have life and have it abundantly." He calls the abundance of life the goal of his mission.

 

How is a campaign that leaves behind the mass graves of the peaceful population and abandons its fallen, whose rotting corpses poison the waters and wells, compatible with the purposes of Christ? How do the nightly shellings that seek to destroy what people have built for decades to live contribute to the fullness of life? How is the mission of Christ fulfilled by those for whom weapons of death seem not enough, but who bring forth famine, and hazardous pollution and rely on frosty weather to finish even those who are beyond the reach of bullets?

 

Our Lord Jesus says: “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” How can efforts to plunge cities into darkness and cold, like Dante's last circle of Hell, be connected with the essence of Christ? In addition to this, there are endless lies and victim blaming - Ukrainians themselves have provoked the war, and Ukrainians themselves destroyed their cities. Ukrainians were Nazis. At the same time, they unapologetically proclaim Russian supremacy.

 

Would our Lord really have chosen as his God bearers those who catch their men on the street and in their homes and make them choose - to die in the fire of an aimless war or to rot in a prison pit? As Boris Grebenshchikov[2] prophetically sang twenty years ago:

 

«Моя родина как cвыня жрёт свой синовей».

(My homeland devours its sons like a pig.)

 

If we ignore this and take seriously claims of being defenders of the faith and traditional values just because of talks against pride marches in “Gayrope”, then we are indeed like Jesus said: "You strain out the gnats and swallow the camels!"

 

The Good Spirit gives life. The evil spirit delivers death. The values ​​of life are not created or protected by anyone who walks in the spirit of death. Today in Russia, Christian values ​​are rather represented and defended by those who raise their voice against the war. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven!

 

Perhaps the representatives of the countries and nations are also present here, whose cities witness demonstrations with slogans: "We are for peace! Don't give weapons to Ukraine, so that the war ends sooner!" Such naivety, even if well-intentioned, calls for leaving an entire Christian nation defenseless before such an attacker, whose actions fit exactly into Jesus' description of the enemy of the human race, the father of lies: "The thief does not come except to steal, kill and destroy." (John 10:10)

 

We can be proud of our country only when it stands for life.

 

Are we like that? We also need to test ourselves. People have a psychological need to feel that they are on the right side. The easiest way to get that feeling is to point the finger at someone else's injustice. Thank You, God, that I am not like this sinner! But that would be a cheap righteousness. It is easy to point to an aggressor who is condemned by everyone. Can we do this with a clear conscience?

 

You should not get angry or offended about such a question, but check it. There is no sin that each of us cannot commit under certain circumstances. Let it settle in the consciousness: there is no such sin that each of us cannot commit under certain circumstances! What matters is how we try to protect ourselves from it. Are we creating an environment around us whose ethos and sense of sacredness helps us not to do this? Or are we trying to weaken and deconstruct even what we have inherited?

 

Two weeks ago, a meeting of foreign ministers of the G7 countries took place in a historic European town hall. The crucifix, which had been there for five hundred years, was removed from the meeting hall, under which the peace treaty that ended the Thirty Years' War was signed. Someone thought that the ancient work of art did not fit in a modern meeting of leaders. Around the same time, in Daugavpils, the Mark Rothko Art Center opened an exhibition by Estonian ceramist Sander Raudsepp, where a "crucifix" is displayed, where the image of Christ on the cross is replaced by a realistically reproduced male genital organ. Someone apparently thought that such a work of art fits perfectly into the modern cultural space. Two separate events? Or two signs of the times?

 

Some find it good and progressive, and some will probably say that they are the ones who are moving forward. Others don't think it's good, and it will be said about them - they want to go back. You can try to explain everything so simply. Always forward - good. Back is always bad. Four legs - good! Two legs - bad! But the truth is not arrived at either by simple clichés or by doing the exact opposite, as my opponent says. A wiser path leads along the ridge of the mountain, where to the left is the "only forward" cliff of chaos and to the right is the "only backward" gorge of stasis. "Narrow is the way that leads to life," says Jesus, but we have the opportunity to choose it.

 

However, looking more closely at the signs of the times - what are we doing with the sense of sanctity in our society? Are we not increasing the credibility of the talk about the need to de-Satanize the West? If the one who points out our wrongs is a war criminal, does that mean we are doing everything right? It needs to be checked.

 

A sense of sanctity prevents a person from making big mistakes in matters that are not regulated by laws. Especially where the legislator does not try to create a social reality with laws rooted in values ​​and ideals but adapts the laws to social reality. Social reality obeys the Second Law of Thermodynamics, too, and in its course tends towards chaos, which eventually leads to death in various roundabout ways.

 

If we would like to argue that we are not doing anything bad, let's think again. Over the last five years, a total of more than 16 thousand induced abortions have been performed in Latvia. The same amount as on June 14,1941 when people were taken out of Latvia in livestock wagons to face death. Every year, as many as the population of Kandava or Broceni or Pļaviņas. Or in a sizeable Ukrainian village. How do we pass the test of life?

 

I know this is an explosive topic. Stephen Adley Girgis in his play  “The Last Days of Judas Iscariot” which was lately staged in the Daile Theater as "The Midnight Show with Judas Iscariot" is assassinating even Mother Teresa's character for having, somewhere, at some point, associated the ethos of abortion with death and war. I too was recently challenged on Twitter: "What would you say to a Ukrainian woman who conceived a child from the abuse of a Russian soldier?"

 

One could debate how correct it is to argue with extreme situations from a war zone when living in peaceful conditions. But I would never talk to a woman like that on Twitter. Only if sufficient trust is established in a pastoral, non-judgmental, and supportive conversation, would I perhaps dare to ask if she might consider giving the only chance, if only through adoption, to that person, to that unique personality, who would otherwise not be there? Because it is about the miracle of life, which had the misfortune to begin in such a terrible way and is threatened with an equally terrible end.

 

Maybe she would say no. Maybe it would be too horrible for her. That is not the point. God also loves and has mercy on a person who has made an unfortunate decision and certainly takes into account the difficult circumstances as it has happened.

 

It is quite another thing when we, living in peace, gleefully deconstruct the sense of sanctity, make fun of virtue as a dark ignorance, disparage marriage as an anachronism, admire art whose salt is to cross limits and shock feelings of propriety, celebrate the pop culture for "breaking all taboos." Well done! – but we are not going "forward" with that. Such civilizations have already existed and sunk long ago. With this, we lose vitality. With this, we increase premature and unfounded cynicism in the new generation.

 

There is no sin that each of us cannot commit when the soul has lost the sense of sanctity. We need to win it back. For each and every one. Otherwise, we increasingly embrace an ethos and way of life that eventually leads to lives we don't expect, don't want, and don't want to take responsibility for. And the problem is solved by throwing them in the garbage.

 

It becomes really problematic when modern society defines the right to do so as a sign of development and a measure of democracy. From the point of view of life, there is something hellish about it, too.

 

Rather, we should encourage births and eliminate conditions that make children seen as a path to poverty and an obstacle to good opportunities in life. We should raise the safety of children in stable families as a flag in the fight for life. We could be no less proud of this than the fact that we are helping Ukraine, bearing hardships and the cost of living with dignity.

 

I know that this topic will seem taboo to many. But if we welcome the breaking of taboos, maybe this is not the worst reason. Maybe we should also think about it and talk about it. Not to restart closed debates, but because it is fair to evaluate ourselves in the light of life as we have evaluated others. It helps to make better decisions.

 

Why are we so divided in the West anyway? How can it be that even highly educated and spiritually developed Western people, both English and Latvian speaking, see something defendable and even Christian in the speeches and actions of the Russian regime?

 

It is possible that from what they observe and experience from their own elites in the so-called culture wars, they feel so deeply wounded and worried that the principle comes into play: my opponent's opponent is my ally. Even if he kills people, he still criticizes the destruction of my culture. This is not trivial. When a person is deprived of his culture, he is deprived of his home. Not as violently as the destruction of cities in Ukraine, but still hurtful.

 

People notice similarities. For example, the postmodern idea is that everything can be justified by finding the right construction of words. Call the war a special operation. Call the occupation a liberation. Or call the killing of a child a simple healthcare intervention, as written on the World Health Organization's website. Although there is an irrevocable, irreparable abyss between the unborn and the dead.

 

Or the principle - if you want to defeat your opponents, raise their children. Cossack classes are being created in the occupied regions of Ukraine, where Ukrainian children must wear the military uniforms of the conquerors and learn to love great Russia. Particularly progressive politicians in Latvia say: "The way we think, everyone will think in the future. We will take care of it through education and school."

 

In Russia, they put people in prison who honestly say what they see and call war a war. In a Nordic country, a Lutheran bishop is accused and tried for an old article in which marriage and human sexuality are discussed in the light of the Holy Scriptures.

 

Of course, it's not all the same. The level of violence and brutality, at least for now, is incommensurable. But the approach to things is not that different. It's divisive, and if a factor of power is involved, it's also frightening. And that, friends, is not good!

 

We often stand on two sides of the road, but maybe we can agree on at least one common measure - life? Christ said, "I came that they might have life more abundantly."

 

I remember a thought expressed by the former resident of Riga, now a Ukrainian political commentator Mikhail Sheitelman: “I used to think that the function of the state was – well… maybe to pay pensions and benefits to the poor and unemployed. I was always independent, so I felt that the state was hardly relevant to me. But the Russian invasion made me realize that my state was the only thing standing between me and the invading horde. Between me and death is only my state with its armed forces and everything that supports them." If he still lived in Latvia, he would probably add: "..with the mandatory military service." So that Latvian men in a case of mobilization would not arrive to the frontline unprepared like "chmobiks" who only know how to die.

From the point of view of life, it probably cannot be said more profoundly and truly: "My state is what stands between me and death." Just six weeks ago we elected a new Saeima. Three-quarters of new people's representatives. This could be a good wish and reference point for the next four years. Stand in such a way that our nation wants to live and live in Latvia. Work so that its life force increases. This should be the main and common measure for both the coalition and the opposition to be taken into account in every decision and vote.

 

If our state stands between us and death, we want it to be as strong and united as possible. Unfortunately, the last couple of years has increased tensions and divisions. New injuries have been added to the historical ones. However, in crisis and war, everything can be seen in a new light. What must we overcome for our state to stand stronger between death and me? Jean-Paul Sartre said that freedom is what we do with what others do with us. What could we as free people do with what has been done to us?

 

In his novel “The Buried Giant” British writer Kazuo Ishiguro tells an ancient legend about the Britons and Saxons. While a female dragon, Querig, blew a mist of oblivion into their land, the two tribes were able to live in harmony because they did not remember the wrongs they had done to each other. It might work for us too. Forget the past like in a fog. But there was always a knight who wanted to kill Querig so that the mist would clear and a new war would begin.

 

We do the same sometimes. Obviously, we need something better than the mist of oblivion. For example – to understand, forgive and learn. In understanding and learning the key would help us that was given to me by my cat Samurai but given to the world by our Lord Jesus Christ. Life.

 

In the struggle through the unknown, we were often on opposite sides of the road and harbored anger. The hurt and pain are real. But let's try to look at those on the other side as we look at ourselves. We judge others by their actions, and ourselves by our motives. If we wanted to see the motives of others as well, then maybe we would discover that it was one thing for all of us - life.

 

Those who called for strict restrictions and mandatory vaccines did so for the sake of life. Those who fought back, also for the sake of life - if only to avoid having anything to do with the cells of an aborted child. And those who introduced, yes, the sometimes flawed, sometimes exaggerated restrictions, were trying to fulfill the state's mission to stand between their society and death. Then maybe we would be able to analyze what we experienced without anger and objectively, in order to really learn what was right, what was wrong, and what should be done in the future.

 

The toppled monument was loved by some and hated by others. Opposite feelings, but the same reason - lost life. Some hated it as a symbol of relatives killed in Soviet repressions and ethnocide. Others loved it as a symbol of memory for family members who died in the war. Although on two sides of the road, we could understand each other in terms of motives. If I were invited, I would hold a memorial service for the slain souls of both sides.

 

But the monument had to fall - for another reason, which can be significant for all of us. The Putin regime had long ago hijacked May 9 and the monument from the commemoration of the fallen and turned it into a sacrament of the imperial "Russian World" ideology. A “sacrament” through which it gathered its congregation of adherents. Year after year at this pillar and its small likes all over the land, as in a cult, new generations were initiated, which no longer had anything to do with the old war. This year, it was revealed to the whole world that it is a death cult, spewing menace and death in all directions from its abysmal stocks.

 

Russian missiles in Ukraine also destroy Russian-speaking cities and both Ukrainians and Russians suffer and die under them. Language or ethnical origin does not protect them. Only their state protects them. In our country, both Latvians and Russians should understand that only this state of Latvia stands between us and the deadly serious Iskanders.[3] It is much smaller, but that's exactly why we want it - we need it to be strong and united. It can only be so when it is supported by a united, internally reconciled nation. If nothing else, then for our own lives.

 

I hope there is some grain of reason in these reflections. Yet, Rudolfs Blaumanis said: "Feelings easily climb over the fence built by the reason." Whatever the reasoning of the mind, we tend to find satisfaction in nurturing feelings of resentment and bitterness. "For standing on two sides of the road, I come to ask for your forgiveness", sings Bus in the sky.[4] It's hard to ask for forgiveness without understanding. It is even more difficult to forgive when we do not learn because then the hurtful experience seems unforgivable. But there is no reconciliation without forgiveness. Feelings need to be healed as well.

 

Let's look at the crucifix. Not to that void in the old town hall and not to that artifact in the Rothko Center, but to a real crucifix. If our eyeballs were turned inward, we would probably see within ourselves deeds we mourn, words we regret, thoughts we are ashamed of, and inactions that make us unable to respect ourselves. But when our eyes turn normally and look ahead, we see and all our impurity, all that we cannot forgive ourselves, is on him. As the prophet says:

 

“He was pierced for our transgressions;

he was crushed for our iniquities;

upon him was the chastisement that brought us peace,

and with his wounds, we are healed.." (Isaiah 53:5)

 

It is the way to peace with God and also to peace with ourselves. As long as we trust and pray. The next step is like a leap of faith. If what I did to others rests on him, then what others did to me also rests on him. In him is the way not only to peace with God and with oneself, but also with other people. Even with those with whom we stand on both sides of the road.

 

Let's look at the Crucified and Resurrected! Contemplating Him makes a vivifying sense of sanctity grow. Aristotle suggested that a relationship succeeds when two who love each other also love a transcendent Third. The third above us. Lord Jesus Christ says: "When I am lifted up from the earth, I will draw all people to myself."(John 12:32) Let us exalt him as our common transcendent Third! As we draw closer to Him, we also draw closer to each other.

 

And also, let's pray to God for our country! We often criticize our state, more rarely praise it, but we should pray a lot about it. Imagine - this ancient church was built, and therefore we are gathered in it today because someone prayed to God for it long ago! Obviously, prayers work! Thus, let us also pray for what we have recognized, searching together, understanding, learning, and forgiving, with life as a guide on our common path! May God bless Latvia!

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[1] The words that our Prime Minister Krišjānis Kariņš once said about the spread of Covid-19 and which became a popular meme.

 

[2] A legendary Russian musician and songwriter, labeled as a “foreign agent” by the regime.

 

[3] Iskander – a Russian ballistic missile. “Не смешите наши «Искандеры» (Don’t make our Iskanders laugh) – a popular and defiant Russian slogan in response to Western sanctions or any claims of Russia’s smaller neighbors on respect or equal treatment.

 

[4] Autobuss debesīss – a popular Latvian rock group.

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