M1 — Magyar nok
20260920 150500 UTC
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[00:00:00] successfully disinfected, here Goodbye! practically, She desired nothing else from
[00:00:03] with the exception of the left thumb, it got everywhere, yes.
[00:00:07] However, when we look at the back of the hand, it is clear that while the right hand
[00:00:10] was mostly covered, the left hand barely received any.
[00:00:13] In such cases, we can decide to ask the person to thoroughly
[00:00:17] disinfect their hands again before allowing them to the nursing ward.
[00:00:30] thank you.
[00:00:30] I really liked
[00:00:37] it. I especially liked that a young
[00:00:40] team approached healthcare from a different angle,
[00:00:44] meaning, not healthcare problems,
[00:00:47] but what we can solve. Someone who is not
[00:00:50] an expert in these topics only sees that the doctor
[00:00:54] washes their hands a bit under the tap, or with
[00:00:58] disinfectants. wiping, that's it, but I wouldn't have thought
[00:01:01] that it needs to be done so carefully,
[00:01:05] and that it's so dangerous. The numbers were shocking,
[00:01:08] and the fact that antibiotics are no longer omnipotent, that they don't solve
[00:01:12] all problems, deeply touched me, because I consider
[00:01:16] this device to be a great invention of the 21st
[00:01:20] century. I'm sorry
[00:01:22] that such a thing didn't exist in my time, that this is only
[00:01:26] a discovery of the present era. Everyone
[00:01:29] is waiting for speakers to apply to the academy. The stage is open, and those who would like
[00:01:32] to personally listen to our scientists' lectures can apply
[00:01:36] as audience members. Tomorrow, Dr. István Bitter,
[00:01:40] a psychiatrist, will give a lecture about how 4% of adults
[00:01:43] are affected by attention deficit hyperactivity disorder.
[00:01:46] made her sensitive to Finally,
[00:04:51] was three years old when she became
[00:04:54] the retaliation a Dominican abbess. She dedicated her entire life to God,
[00:04:57] spending it in prayer for the suffering Hungarian nation.
[00:05:00] That is why she became the patron saint of Budapest.
[00:05:04] Welcome, dear viewers. Today we present to you the life of
[00:05:07] Saint Margaret of the House of Árpád, who lived here
[00:05:11] on the old Rabbit Island, today Margaret Island.
[00:05:14] Saint Margaret of the House of Árpád
[00:06:16] was born in a time when the Hungarian nation reached a turning point,
[00:06:19] and this influenced her entire life.
[00:06:22] With the help of Sister Hedvig Deák, we will try to get some picture
[00:06:26] of what kind of child and woman Margaret might have been,
[00:06:29] and what her personality conveys to people today.
[00:06:48] "Her parents, at least according to the sources, offered her to God
[00:06:51] after her birth for suffering Hungary.
[00:06:55] How common was it back then for someone, say a king, to make such a
[00:06:59] gesture? In reality, it was not at all exceptional at that time for someone
[00:07:02] to offer their child to serve God, in fact,
[00:07:06] it could even be considered common
[00:07:09] in a certain sense. That families
[00:07:13] somewhat viewed their children as a
[00:07:16] long-term investment, if I may use
[00:07:18] that expression, yes. Firstly, and secondly, they believed
[00:07:22] that this was, so to speak, like a
[00:07:25] life insurance, in a way, that if their child was
[00:07:29] consecrated to the service of God, then this would ensure the eternal salvation
[00:07:33] of the entire family. In the royal family, however,
[00:07:36] this was not so characteristic,
[00:07:39] since in the royal family,
[00:07:43] children were obviously subject to very serious
[00:07:47] political interests, so to speak. So their careers,
[00:07:50] marriages, etc., all had to serve the interests of the country
[00:07:54] and the ruler. So in a certain sense, this was a
[00:07:57] special gesture, a gesture of faith on the part of the royal couple
[00:08:01] that they did this. There was such a gesture, but later the king
[00:08:04] wanted to marry Margaret off, and she said no
[00:08:08] several times. How did she have the courage to do that
[00:08:11] as a woman back then? "To say no to a king
[00:08:14] while young, in a convent, can only be understood
[00:08:18] from Margaret's sense of vocation, that she dedicated her life to God
[00:08:21] and only wanted to live for Him. This came entirely from within
[00:08:25] her, and she completely identified with this
[00:08:28] calling, and from this, it is understandable
[00:08:31] that she also said no to the king.
[00:08:35] It is very interesting that King Béla IV seems to have been a very pragmatic man, and when he saw
[00:08:39] that the interests of the country demanded it, he thought
[00:08:42] that Margaret should also be married off.
[00:08:45] But Margaret had already taken vows, so
[00:08:49] she was a nun and so on,
[00:08:51] and she felt that she still wanted to serve Jesus.
[00:09:30] This is a special thing, because this era
[00:09:33] is precisely when women who make their own decisions
[00:09:36] and express their own will appear
[00:09:39] in history. Margaret's
[00:09:43] aunt, Saint Elizabeth, is such a person, about whom it was recorded that she rode a horse like a man,
[00:09:47] loved to gallop with her hair loose in the wind,
[00:09:50] and here Margaret stands before us, this fragile little
[00:09:54] nun, who contradicts one of the most powerful
[00:09:57] kings of her time, her father,
[00:10:00] and after that she silently and
[00:10:04] patiently endures
[00:10:07] inflicted upon her by her companions,
[00:10:10] who are incredibly angry. because in his anger, the king
[00:10:14] withdraws donations, and obviously a king's anger
[00:10:17] is not good for such a community. She does the dirtiest
[00:10:21] work, takes on the hardest
[00:10:24] tasks. She cares for the sick, helpless
[00:10:27] nuns, cares for her companions.
[00:10:40] She does all this with humility in the knowledge
[00:10:43] and in the spirit that she is
[00:10:47] a living sacrifice for this homeland,
[00:10:50] for this country, and this is visibly not
[00:10:54] a burden for her. She does not mourn for herself, does not
[00:10:57] pity herself, but she is a
[00:11:00] lively and very sweet young lady. We are talking to Father Ferenc Berán
[00:11:48] in the most authentic place on Margaret Island, here among
[00:11:52] the ruins. "What might a day in Margaret's life have been like here on the island,
[00:12:00] as a child, and then as an adult? I think
[00:12:03] she must have thought a lot, she was much more mature
[00:12:07] than her age. Family problems
[00:12:11] suffering, and I think she herself suffered a lot.
[00:12:15] It was recorded that here, in Veszprém,
[00:12:19] she once stopped in front of the crucifix and cried
[00:12:22] and asked who was on the crucifix, and they told her it was
[00:12:26] Jesus, who died for us, and this was
[00:12:29] so heartbreaking in her life, it was decisive
[00:12:32] that someone died for us, and so slowly, slowly,
[00:12:36] I think she realized that her
[00:12:39] life was a sacrifice. I've never been to this part of Margaret Island.
[00:12:55] Where are we now? In the place
[00:12:58] where the monastery's church
[00:13:01] was. Here was the sanctuary,
[00:13:05] the sanctuary of the church,
[00:13:07] and presumably the monks
[00:13:11] took their
[00:13:12] places here.
[00:13:18] Can you tell us a little about this devotional object, what is it?
[00:13:21] Yes, it's one of the jewels or prides of a parish priest.
[00:13:25] "Recently, in the evening, we received from Cardinal Péter Erdő
[00:13:28] a simple crucifix
[00:13:31] containing a bone relic,
[00:13:35] So she is here, this is an authentic
[00:13:39] bone relic. It's interesting to connect the
[00:13:42] crucifix with her bone and her life here.
[00:13:46] Margaret, you know, died here on the island,
[00:13:50] what do we know, where was she buried? Was she buried there?"
[00:13:54] She was buried there, her grave was
[00:13:57] there, and when the Turks occupied
[00:14:00] the island, or rather Hungary and from that the island,
[00:14:03] then the Dominican nuns took her
[00:14:07] body to Pozsony, and
[00:14:10] her body is still most likely there.
[00:14:34] Saint Margaret, in her life and death, inspired countless artists,
[00:14:37] and among others, the Esztergom Basilica and the Esztergom Christian Museum
[00:14:40] also preserve devotional objects and artworks
[00:14:44] that can be connected to her.
[00:14:45] And representations of Saint Margaret
[00:14:55] of the House of Árpád from the Middle Ages
[00:14:58] are rare, at least - and especially so in Hungary, this
[00:15:02] is undoubtedly true. What exists
[00:15:05] is mainly across Europe and mainly
[00:15:09] connected to the Dominican order. This is obviously related to the question
[00:15:13] of Margaret's canonization, which already arose
[00:15:15] in the second half of the 13th century, after Margaret's death,
[00:15:19] and then was repeatedly attempted for centuries, but practically
[00:15:22] only happened in the 20th century. So this obviously
[00:15:26] intensively influenced her cult,
[00:15:30] and also the appearance of representations
[00:15:33] related to her cult. It is also very interesting to observe
[00:15:37] that the various attempts at canonization,
[00:15:40] the new and new attempts,
[00:15:44] also increased the number of such relics. So
[00:15:47] every time relics appear
[00:15:51] that can be connected to such a canonization attempt.
[00:15:54] Among the depictions of Saint Margaret of the House of Árpád,
[00:15:58] the most famous artwork preserved in Hungary
[00:16:01] is undoubtedly the colored
[00:16:04] woodcut made in the second half of the 15th century
[00:16:07] at the Esztergom Christian Museum. Sister Margaret stood out
[00:16:10] among all of them
[00:16:13] with her humility. God's unconditional love
[00:16:15] and service filled her with spiritual peace and boundless
[00:16:19] happiness.
[00:16:22] life. In her convent work,
[00:16:26] in the persistent care of the sick, in helping
[00:16:29] the poor, and in prayer,
[00:16:32] fasting, and the
[00:16:34] mortification of her own body,
[00:16:38] she was so zealous that many already revered
[00:16:41] her as a saint during her lifetime. Many others, for example,
[00:16:44] her sisters in the convent, did not like her excessive
[00:16:48] zeal, and so sometimes understandably, sometimes merely out of envy,
[00:16:51] they were mean to her or complained about her. Jesus Christ, however, granted
[00:16:55] special grace to his chosen bride and servant,
[00:16:59] who performed many miracles during her earthly life,
[00:17:02] and experienced beautiful raptures.
[00:17:05] Do you want the sun to shine in?
[00:17:15] "Indeed, we would wish it from our hearts, but it is impossible,
[00:17:19] for it is night.
[00:17:30] What miracles do we know about? Firstly, there are miracles that happened
[00:17:34] in her life, which are very
[00:17:36] interesting. "Perhaps the one
[00:17:40] that the sources describe in great detail is the miracle of the Danube overflowing,
[00:17:44] for example, when they don't believe her that
[00:17:46] Marcelus, the provincial, her confessor,
[00:17:49] the head of the Dominican province, comes, and Margaret tells him
[00:17:53] that not long ago the Danube rose so much, or the water level
[00:17:56] rose so high, that it even entered the convent, and Marcelus says, well, that's just
[00:18:00] a fairy tale. And then
[00:18:03] Margaret prays to God that
[00:18:07] she never lied, to show that she is right, and then the Danube overflows again.
[00:18:11] So, these kinds of miracles also happen,
[00:18:14] as well as those where Margaret sees into the hearts of others,
[00:18:18] knows their thoughts, and there's also talk of healing
[00:18:20] the sick in her life. Another very large group
[00:18:37] of miracles are those that happened through her intercession
[00:18:40] after her death. These generally, or
[00:18:44] almost exclusively, happened at her tomb. Her tomb became
[00:18:47] a place of pilgrimage very early on. Many came from all
[00:18:50] parts of the country seeking healing, or wanting to receive some grace,
[00:18:56] extensive list of these miracles, which
[00:18:59] were included in the earliest sources. So these were precisely
[00:19:03] documented, obviously with the means and medical knowledge
[00:19:06] of the time.
[00:19:08] But these are documented, who it was, what happened
[00:19:12] to them, there are witnesses,
[00:19:13] etc.
[00:19:20] she not only prayed, but also mortified herself,
[00:19:24] which is very strange for us.
[00:19:27] What do you think about this, why was it necessary, why
[00:19:30] did she need to give such a testimony to God? The medieval
[00:19:33] person's relationship with the body was different.
[00:19:37] So the idea that the body must be subjected
[00:19:41] to the soul was an important program for the medieval person.
[00:19:45] It's not certain that it came easier to them, but it was much
[00:19:48] more conscious, and for monks, it was
[00:19:52] much, much more central. So, on the one hand, there was
[00:19:56] something in this that was a characteristic of monastic life at the time,
[00:19:59] these forms of penance. But
[00:20:03] besides that, there is also a part of this
[00:20:06] that is specific to Margaret. Because she received a special
[00:20:10] calling, not just as a nun, but also
[00:20:13] as someone who wanted to do penance for the whole
[00:20:17] Church. She even says this,
[00:20:21] during the civil war between her father
[00:20:24] and her brother, she says that she wants to offer her penance
[00:20:28] for the whole Church, and in this way,
[00:20:31] so to speak, to return God's love,
[00:20:35] or to show her love for God
[00:20:38] through these penances as well. So this is, so to speak, an intercession
[00:20:42] for others for
[00:20:43] her.
[00:20:50] "She identified with the suffering Jesus, so she tried to experience
[00:20:54] the sufferings that Jesus experienced,
[00:20:57] and it was not self-punishment in the sense
[00:21:01] that she did not suffer for her own sins, but she offered this
[00:21:04] for the nation, and she became more and more
[00:21:07] identified with this.
[00:21:10] A few years ago, the Újszínház performed the play "The Sacrifice,"
[00:21:13] which depicts the life of Saint Margaret. Margaret consciously accepted the role of sacrifice
[00:21:17] to save her homeland. Without her, posterity could not
[00:21:20] call Béla IV the second founder.
[00:21:23] Even after many years,
[00:21:28] Margaret's personality retained its magic
[00:21:32] in the soul of the actress who portrayed her.
[00:21:35] Does anything from the role remain in the actor?
[00:21:38] I think so, even if it's not obvious
[00:21:41] in everyday life. At least I feel that something remained.
[00:21:44] For example, what always attracted me
[00:21:47] to Margaret was her rebelliousness, and I am probably susceptible
[00:21:51] to that in my character. And the rebellion itself,
[00:21:54] or the resistance, that
[00:21:58] is something that still remained in me from Margaret,
[00:22:01] yes. For a person today,
[00:22:04] it is incomprehensible how
[00:22:05] Saint Margaret of Árpád
[00:22:09] was able to live as a young child in a convent,
[00:22:12] among nuns, far from her parents.
[00:22:15] I think for today's person, these things
[00:22:27] are very far away and very, very
[00:22:30] unattainable, so
[00:22:34] this was what I tried very hard
[00:22:37] to understand, how character develops
[00:22:41] from the age of three in such a sense of mission, which I
[00:22:44] struggled with personally as an actor.
[00:22:48] And as a private person,
[00:22:50] I always imagined my relationship with God as
[00:22:54] an easy and intimate
[00:22:56] and pleasant relationship.
[00:23:00] In contrast, I couldn't understand where to put asceticism,
[00:23:04] why God needs me to reach
[00:23:07] a certain place through
[00:23:10] pain, where we will meet God.
[00:23:14] Why does Margaret choose systematic self-torture?
[00:23:17] And obviously, that this is a ritualistic
[00:23:21] thing, and in that time,
[00:23:24] it was an accepted
[00:23:27] and probably well-thought-out practice,
[00:23:31] and it had some tradition, it was customary
[00:23:34] for them to wear studded belts
[00:23:37] and scourge themselves. Then I realized that this pain
[00:23:41] is ultimately about seeking an altered state of consciousness,
[00:23:45] probably these people, and through this pain,
[00:23:48] or through these Christ-like sufferings, they can
[00:23:52] connect with God in such, how should I say,
[00:23:55] an altered state of consciousness, and this was difficult for me as an actor
[00:23:59] to understand, why the path to God led through the path
[00:24:02] of pain. This was difficult for me.
[00:24:19] "Do we know anything about the circumstances of her death?
[00:24:23] Margaret died very young, she was about
[00:24:26] 28 years old then. Um,
[00:24:30] actually, it is evident, or as the sources describe her life,
[00:24:34] and exactly this penance,
[00:24:37] then service, etc., this exhausted
[00:24:40] her strength very early on. And we don't know exactly
[00:24:43] what disease she died from,
[00:24:46] she died after a short illness
[00:24:50] among her fellow nuns. If she were sitting here
[00:24:53] among us, and we asked her what message she would send
[00:24:57] to people today, what would she say to us? I know
[00:25:00] it's a very difficult question, but when one talks about saints, one tries
[00:25:04] to bring them closer, what is that handhold, what is that thought,
[00:25:08] that would make me want to talk to her? I think
[00:25:11] it's a bit difficult to talk about saints like this,
[00:25:15] partly because we see them schematically, and partly because we think
[00:25:19] they are so far beyond our world that
[00:25:23] we have nothing to do with it, or there is no common
[00:25:26] ground. Looking at Margaret's life, I think what is so
[00:25:29] incredibly exciting about her is that she lived in a convent,
[00:25:33] about 100 people lived there, by the way, in her time in the
[00:25:36] Margaret Island convent, it was a huge
[00:25:39] community, and everyone lived the life there that
[00:25:43] the rules prescribed. And then suddenly Margaret comes,
[00:25:47] and she embarked on a path, a path of relationship with God,
[00:25:50] that no one else had walked before, actually. And even today we don't know
[00:25:54] where she learned this, or where she got it from, that she had a completely
[00:25:58] different relationship with God than all the others.
[00:26:02] Although they also got courage from her. So if she
[00:26:05] were sitting here, she would probably say this,
[00:26:08] or she would send this message of courage,
[00:26:12] even today, that we should have the courage
[00:26:15] to embark on this kind of path in our relationship with God.
[00:26:19] It's very - if we look at her life, it's clear
[00:26:23] that it wasn't so easy for her either, she didn't have specialized literature,
[00:26:27] and she didn't have help, and she couldn't go here and there
[00:26:30] to gather information. But she still dared to embark
[00:26:34] on this path completely alone.
[00:26:39] The fundamental word of her entire life is atonement.
[00:26:43] When she was born in Klissa
[00:26:45] in 1242, her parents, in a desperate
[00:26:49] and hopeless situation, offered her, so to speak,
[00:26:52] as a gift to God. One could say at 12,
[00:26:55] 16, or 18 years old
[00:26:59] that this is my parents' story, but now
[00:27:02] I want to live my own life. But she doesn't
[00:27:05] do that; instead, she consciously embraces
[00:27:08] what others said about her, she makes what
[00:27:12] was born in the hearts of others
[00:27:15] her own heart's thought, and enters into the process,
[00:27:18] into a beautiful current, of atonement. Which is perhaps
[00:27:22] a difficult word for today's mind, because what does atonement mean?
[00:27:26] It means that we did something wrong, and then we correct
[00:27:29] it with something good. But she didn't do anything wrong. Why should
[00:27:33] she atone? Well, as an innocent child,
[00:27:37] she was born into a situation.
[00:27:40] And here returns the idea that it's a very strange aspect
[00:27:43] of our lives when we experience
[00:27:47] that we have a kind of great solidarity,
[00:27:50] or community network with our parents, with our broader
[00:27:54] community, with our nation, with
[00:27:57] our human circles, where it may be that my personal
[00:28:01] cause-and-effect connections do not define my path.
[00:28:04] I did something wrong, I need to make it right with something
[00:28:08] good, but rather it's about
[00:28:12] my community having burdens,
[00:28:15] which I can transform with my conscious commitment,
[00:28:18] with my conscious actions. I can perhaps promote
[00:28:21] the good of my entire human community
[00:28:24] by bringing my own life into this
[00:28:27] game as a gift, as a value.
[00:28:31] "What Margaret
[00:28:39] conveys to me, or what Margaret
[00:28:42] symbolizes, is that
[00:28:45] one must think beyond the material,
[00:28:49] and there is life beyond the material.
[00:28:52] Not the material, so today's person is very much in the material,
[00:28:56] very much in their body, and Margaret is the one
[00:28:58] who, I think, is like a Hungarian
[00:29:01] Joan of Arc, showing
[00:29:05] that the world, life, human existence,
[00:29:07] transcends the material.
[00:29:13] It was recorded about Margaret that her fellow nuns
[00:29:16] were astonished to see that when she prayed alone
[00:29:20] at night in the convent
[00:29:23] chapel, she almost floated above the ground,
[00:29:26] because she raised her heart to the Lord,
[00:29:29] and thus became a nation's
[00:29:32] savior, and according to Hungarian tradition,
[00:29:36] after her heavenly birthday, she became
[00:29:39] a constant intercessor for our homeland, for our nation,
[00:29:43] for the foundations of Christianity, our patroness,
[00:29:46] who prays
[00:29:48] for us.
[00:29:51] After what we have seen and heard, I think we can safely say
[00:29:55] that Saint Margaret is not a shadow of the past, not a spirit of the past,
[00:29:59] but someone who