And Jesus unrolled the scroll …

What we affirm is that Jesus inaugurated a new world … which has yet to mature and grow to full size, to replace the ancient world.

A look at Luke 1:1-4; 4:16-21)

Often, the Gospel of Luke emphasises the Jewish roots of Jesus. This is an aspect that has often been minimised or obscured during the centuries of church history. Today only He re-enters the light. On March 6th, 1982, Pope St. John Paul told delegates of episcopal conferences and other experts, meeting in Rome to study relations between the Church and Judaism: „Jesus was and always remained a Jew“, his ministry was deliberately limited to „the lost sheep of the house of Israel!(Matthew 15:24).

What we have just heard, it is the evocation of a liturgy in the synagogue — a scene as taken from life.

What happen’s today on the Sabbath day in all the synagogues of the world, is exactly the same as in the days of Jesus?

gospel of luke 3ad greek
Gospel of Luke 3AD Greek papyrus

The essential moment is the reading of the Tôrah (תּוֹרָה instruction). The scroll manuscript (ספרי תורה Sifrei Tôrah) is taken out of the holy ark (אָרוֹן קׄדֶש Aron kodesh) in which they are ordinarily housed; we symbolically „divest“ the Tôrah of the rich fabric that always covers it; and unroll the parchment until we arrive at the reading of the day. Several men may take turns to assist the reader throughout this pericope. The entire Pentateuch is indeed divided into 52 sections —and even 53, to cover all Sabbaths of the year. And when we finish, we start again: the last verses of Deuteronomy follow the beginning of Genesis.

Thus the integral text of the Pentateuch is heard by the Jewish (יְהוּדִים Yehudim) faithful each year.

Then comes the „second reading,“ taken from the Prophets. It is also not chosen at random, but corresponds to the text of the Torah that has just been proclaimed. Some exegetes thus sought to determine which Shabbat it was, in our passage from the Gospel of Luke. It’s actually difficult to know because it we know that the liturgical cycles have undergone several changes over the centuries.


Be that as it may, Jesus is invited to read the section of the Prophets, taken that day from Isaiah. I insist on it: he does not choose this passage (as one might do to have a quick read), but he stops at the intended section. And, if I may say so, it was perfect timing: which in our minds summons up Messianic times through the voice of a prophet sent by God, and vested for this mission by the power of the Holy Spirit. Yet it is exactly this power of the Spirit that Jesus had just received on the banks of the River Jordan!

At the same time, the passage of Isaiah reverberates like a schedule for Him. Yes, it is He who proclaims a year of grace from the Lord, who announces liberation for the captives, returns sight to the blind, and who returns freedom to the oppressed!

The entire synagogue had their eyes on Him.“  As a matter of fact, it was customary at the time that the one who recited the second reading would articulate a few words for reflection. What will this native son say?

A single sentence, but charged with meaning: „Today this scripture is fulfilled in your ears.“

This will allow us to meditate upon a very important but somewhat difficult theme of our Christian confession of faith: that of the fulfilment of the Scriptures..

We gladly proclaim: Jesus came to fulfil all that was announced in the Bible, especially in the prophets. It is the Risen Himself who teaches it to the two disciples at Emmaus: „And beginning at Moses and all the prophets, he expounded to them in all the scriptures, the things that were concerning him.“ (Luke 24:27). And the epistle to the Hebrews adds: „God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all; In these days hath spoken to us by his Son …,“ (Hebrews 1:1-2).

Yet if this really was the case … the story should simply have ended! We would have had nothing left  to wait or hope for … 

In reality, it would not be erronous to say that „everything has been accomplished“, but at the same time we must be able to recognise … that there is still a lack of fulfilment. It is true that Jesus restored sight to the blind and announced the release to the captives – whatever their captivity may be. Yet there are still many blind people and many prisoners around us!

What we affirm is that Jesus inaugurated a new world … which has yet to mature and grow to full size, to replace the ancient world.

Let us again cast an eye over the very first verse of the Acts of the Apostles, interpreting it correctly: „The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach …“ Yes, you heard correctly: Jesus was just beginning. To put it a little familiarly: he did not finish the job! Apart from that, the book of Acts will reveal the apostles to us, in particular Peter and Paul, they who do the same as Him especially when healing the sick.

And what is quite extraordinary is that the book of Acts is incomplete: it stops mid-sentence, without a conclusion! Its an unfinished book…!

Unquestionably, we are able to see within this inconsistency an auspicious meaning: it is up to the successive Christian generations to „continue“ this story, and to continue in particular „what Jesus had only just began to do and teach“.

At the same time, it is the entire history of the Church up to our days, the whole history of Christian holiness, which represents this „continuation“. From this viewpoint, we can better understand the final reflection of the Gospel of John: „But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.“ (John 21:25).

Yes, it’s up to us and our responsibility to „finish the job“ and to bring about this new world of justice and peace we call the Kingdom of God!

A real Christian would accept humiliation without worry and with joy.

“We learn humility through accepting humiliations cheerfully.” ― Mother Teresa

We reflect on the nature of what it means to be a Christian, saying that an authentic follower of Christ is able to endure difficulties with a positive attitude, i cannot stress enough the importance and need of sacrifice in the life of faith of all Christian’s.

As we reflect on the Gospel reading from St. Matthew where Jesus asks his disciples who they think He is.

jesus asks who do they say i am?
And Jesus asked “Whom do men say that the Son of man is?”

Matthew 16:13-20 (DRA 1899)

And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. Jesus saith to them: But whom do you say that I am? Simon Peter answered and said: Thou art Christ, the Son of the living God. And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.  And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. Then he commanded his disciples, that they should tell no one that he was Jesus the Christ.

It was after this question that Peter replies with his declaration that Jesus is the Christ, but that once Jesus warns of his upcoming passion and death, “Peter was frightened and scandalised.”

This attitude, is “just like many Christians” who declare that “this will never happen to you, I will follow you only up to this point.” “This is a temptation to our spiritual wellbeing.” To us, being humiliated is what breaks the illusion of perfection that we all want for ourselves.

Just like the rich young man from the gospel, who wanted to follow Jesus but only up to a certain point, the scandal of the Cross continues to block many Christians who complain about the wrongdoings and insults they suffer, rather than following the way of the cross.

“The proof of a true Christian is in their ability to endure humiliations with joy and patience.”

It is nevertheless our own choice “whether to be a Christian in name only or a Christian close to Jesus, who walks with him along the path of the cross”.

“We learn humility through accepting humiliations cheerfully.” ― Mother Teresa

“Many of those who are humiliated are not humble. Some react to humiliation with anger, others with patience, and others with freedom. The first are culpable, the next harmless, the last just.” Bernard of Clairvaux, On the Song of Songs 1

“Humiliation is the only ladder to honouring God’s Kingdom.” ― Andrew Murray

John Justus of Landsberg or Lanspergius (+ August 10, 1539) in his Enchiridion militiae

John Justus of Landsberg O.Cart.

christianae tells us “therefore, you must say: “I have come here to be rebuked, despised, separated from one place to another; to serve all, to submit myself to all, not to contradict anyone, to be the last and the most despicable of slaves in the service of princes. Whenever I find that, a thought or deed, are contrary to my ordinal purpose, I will not permit it, but, acting as though I had apostatised, I will return to my original purpose.”

A ragged slave, vile and poor, among nobles, is despised, mocked and beaten, but does not open his mouth; In fact, he is glad he has not been totally excluded. So must you also, when you are among brothers or in the company of men, whenever you feel the object of an offence, say the following to yourself: “I will willingly keep silent and endure, so that I deserve to be supported and not be excluded from all the company of my masters ». And also: “How good I am, how happy I am: the brothers support my being a disgusting leper and a beggar.

Propose within your heart to live as a guest and foreigner among your brothers, without any rights over any property of the house, so that, without confusion, you can serenely contemplate the losses and the profits, the joys and the sorrows.

Be humiliate as much as you can. As much as you have humiliated yourself, you are still superb. Therefore, embrace all licit modes of humiliation so that, in the end, humility itself becomes a natural inclination. – [Lanspergius: Enchiridion militiae christianae.]

Continue reading “A real Christian would accept humiliation without worry and with joy.”

Review: “Inquiry into Jesus” “Inchiesta su Gesù” By M. Pesce & C. Augias

IMG_6629Having been released for publication last September – with a second edition printed in October – the book, in which journalist Corrado Augias and Prof. Mauro Pesce, professor of the history of Christianity at the University of Bologna, discuss – initially by asking questions and secondly by giving responses – on the topic of Jesus, «the man who changed the world». Augias professes to be a “non-Catholic” and does not consider Jesus as being the “son of God” (p. 239), but is enquiring so as to get to “know Jesus, better known as Christ, who has profoundly influenced the history of the world”: that is, getting to know Jesus as he really was, before “the liturgies, the doctrines, the myths which transformed his memory into a cult, a cult within a faith, a faith within one of the greatest religions of humanity” (p. 3). 

Professor Pesce has perpetuated himself as a historical researcher, expressing “convictions to which he arrived after what seems to have been a long and honest search”. Therefore – he states – “in the dialogues condensed in this book I have always attempted to constrain myself within the confines of history, avoiding the encroachment of my own personal convictions on faith” (p. 236). He is “convinced that rigorous historical research will not distance us from the faith, and does not push us towards it“. In essence, the Jesus that the Christian faith professes must be distinguished from that of the researched historical Jesus. 

In summary, the thoughts of Pesce as summarised by himself: “Jesus was a Jew who did not want to start a new religion. […] He was convinced that the God of the Hebrew Scriptures was beginning to transform the world so as to finally establish his kingdom upon earth. He was completely focused on God and prayed to understand his will and obtain his revelations, but he was also totally focused on the needs of mankind, especially the sick, the poorest and those who were treated unfairly. His message was inseparably both social and mystical. The kingdom of God did not arrive and, indeed, he was put to death by the Romans for political reasons. His disciples, who came from the most varied backgrounds, gave different interpretations from the very beginning. They questioned his death by providing different explanations and many of them were convinced that he had resurrected. A certain number of his followers remained within their Jewish communities, while others gave life to an entirely new religion following the different currents of the time, Christianity” (p. 237). 

Jesus is a Jew, not Christian 

So the central concept of the publication I have examined is that Jesus has nothing at all to do with Christianity, that he did not establish it nor wanted to establish it: an idea that is expressed within the aphorism of “Jesus is Jewish, not Christian”. 

The dialogue between Augias and Pesce begins with a question: “What can we know about Jesus?” Pesce replies: “A historically reconstructed Jesus is as possible as it is for any other person in the past. The sources are however particular, and the research is based on lacuna, contradictory and manipulated texts” (p. 8). These sources are the Gospels, canonical and non-canonical. Among these Gospels the Church chose four, and rejected others as “apocryphal” and therefore condemning them to oblivion. The reasons for this choice “is complex, motivationally uncertain, it could have had something to do with some practical or doctrinal tumult that always accompanies the birth and rise of a new movement, especially when it is proclaimed as directly inspired by God” (p. 10). However, “they are not clear. It can be said that those containing an overly Jewish image of Jesus or those that seemed to give a Gnostic or spiritualistic perception, like the Gospel of Thomas, were excluded” (p. 21). In any case, “the believer who attends a Church […] does not, as a primary pursuit seek to know Jesus historically” (p.22). The Church has no historical interests because “historical research digs into and highlights the differences within the Gospels, the variants that where introduced after the death of Jesus, and this is not something that the faithful can easily accept” (p. 23). Moreover, “the Gospels, normally considered as the primary sources for knowledge on Jesus, in reality are one of the first sources of the  Christianisation of his figure”. 

Realistically, Jesus would only have been Jewish and he would have been totally so: “The novelty, an important novelty, which has occurred in the last half century of biblical studies, was precisely the recovery and the rediscovery of the Hebrew part of Jesus, whereas previously christianity’s anti-Judaism tended to make it a great critic of the Jewish religion” (p. 24). To tell the truth “there is not a single idea nor custom,  that are not entirely Hebraic in the main initiatives of Jesus […]. All the fundamental concepts expressed by Jesus are Hebraic: the kingdom of God and redemption, the final judgment, the love of you neighbour. He believes as any Jewish Pharisee in the resurrection of the body and not as the Greek’s did who only believed in the immortality of the soul […]. He believes that he was sent by God to preach only to the Jews and not others” (p. 26s). Jesus strictly respected the prescriptions of the Torah, including those concerning food. “It is the Christians after him who have neglected them” (p. 28). Like every “devout Jew”, Jesus prayed. Therefore, “Jesus is a Jewish man who does not identify himself as identical to God. One does not pray to God if one think one is God” (p. 28). 

Jesus taught us the Our Father: but this prayer “has nothing Christian in it. Any religious Jew could recite it without having to convert to Christianity. In this prayer Jesus is never named. He serves no function in the salvation of humanity” (p. 30). On the one hand, Christians see Jesus as a supernatural being, with whom we must relate to in order for us to obtain salvation. “present-day historians on the other hand see Jesus as a man and are therefore also able to rediscover his Jewishness” (p. 30). 

To conclude, there is a radical “difference between the Jewish Jesus and the Christian Jesus: the Christian Jesus is he of whom St Paul give utterance to: “Christ died for our sins according to the Scriptures”. The Jewish Jesus says: it is God who forgives sins […]. When he taught the Our Father, Jesus did not think he should die for the sins of mankind” (p. 29). Therefore “his message is substantially different from that of subsequent Christianity” (p. 55). “Jesus is both a mystic and a great religious dreamer, who tries to place justice at the centre of the world” (p. 62). There is therefore “a fundamental difference, I would almost say a discontinuity: if we want, a betrayal by Christianity, with regard to Jesus” (p. 68). 

Jesus is not the Son of God 

But who was the “Jew” who was Jesus historically, that is, liberated from the dogmatic incrustation with which Christianity have clothed him? Pesce believes that Jesus was born, not in Bethlehem, but “in Galilee, probably in Nazareth” (p. 10) and that “the father was Joseph and the mother is Mary” (p. 11). The Gospels of Matthew and Luke affirm the virginal conception of Jesus, that is, that Mary would have conceived Jesus miraculously, by the exertion of God, without the intervention of Joseph. Luke adds that he who is conceived in Mary “by the work of the Holy Spirit” will be called “son of God”. Matthew sees within the virginal conception, a Jesus who is the fulfilment of Isaiah’s prophecy, according to which “the virgin (almah) will conceive and bear a son who will be called Immanuel”, [עִמָּנוּאֵל], meaning “God with us”. Professor Pesce points out that this insistence of the virginal birth of Jesus “the need to show that the life of Jesus brought into fulfilment some prophecy of the Hebrew Bible” and the “influence of Hellenistic culture on young Greek-Christian communities”, since “the history of classicism is full of divine or semi-divine figures whose birth was said to be supernatural”, due to the gods (particularly Zeus) who had occasion to join with women. (p. 90). 

With reference to the phrase “Son of God” – once again Pesce observes – which at the time of Jesus was quite common. Son of God was a title that could be given to Roman emperors, like Augustus, to the kings of Israel, to philosophers like Plato and Pythagoras. “In short, the term as such does not express a divine nature of Jesus” (p. 91). Nor is this expression “connected in an exclusive or privileged way to a Messiah, nor does it indicate a messianic role in itself” (p. 91). The Gospel of Mark is the most persistent in applying this allonym to Jesus. God himself proclaims it twice. “Be careful, though: for Mark, Jesus was a man. The term “son of God” has been interpreted as if he really meant to refer to “God” but only at the end of his gospel, inserted into the New Testament, read in light of the Gospel of John, in which Jesus was the “word of God made flesh”. (p. 92).

Homosexual’ relations among the disciples of Jesus 

There follows an astonishing chapter in which Augias, with a somewhat morbid insistence, revives the old insinuations and hypotheses that the disciples of Jesus cultivated “homosexual relationships” (p. 123); that is between Jesus and his disciples whom Jesus “loved” and that there was “a real amitié amoureuse […] even if not always effectuating an explicitly erotic relationship” (p. 120); that Jesus had a special relationship with Mary Magdalene going as far as to kiss her on the mouth, as is said in the apocryphal Gospel of Philip (see p. 121) and, finally, that before his arrest he had spent the night with the boy who had escaped arrest, leaving him in the hands of those who wanted to take away the sheet which was covering him, (see p. 124): the presuppositions and inferences which Prof. Pesce holds as being “without foundation” (p. 123), “absurdity” (p. 124) or “interpretative errata of the texts” (p. 129), but which  are insisted upon by Augias at the end of the novel, the two authors simply contradict each others work. 

On Jesus the miracle worker – who is redefined as “Jesus the magician – Charlatan or Son of God?” (a title which the illustrious American scholar and professor of ancient history at Columbia University, Morton Smith gave to his book on Jesus who had sprung from a Galilean sect of Semitic pagans) – Pesce is rather reticent: he recognises that there may have been “some healings or even resurrection phenomena  might have occurred here and there, that he worked in an unexplainable manner in light of science” (p. 113), but notes that “Jesus needed these miracles to instil faith to those who listened to him” (ibid.). Moreover, when Jesus becomes aware of these powers, he tries to understand where they came from and to what extent he is able to control them: what in others aroused nothing but admiration created a deep inner turmoil within him; we see him resorting to prayer in an attempt to receive some enlightenment. “It could be said that Jesus was a mystery not only to others, but also to himself […]. He himself has probably tried to clarify the mystery of divine intervention in his life. He did so often by praying, asking God to enlighten him. It is one of my hypothesis” encourage by the fact that during the incident of the Transfiguration he “invoked Elijah and Moses so as to clarify his future destiny” (p, 134s). Pesce states that he is “convinced” that the miraculous episodes, such as the resurrection of Lazarus or the multiplication of the loaves, “were not invented, but that his followers were really convinced that they had witnessed these extraordinary events  (p. 134). 

I found this chapter contradicting his previous suppositions in “Jesus is a Jew, not Christian” where he informed us that “Jesus has nothing at all to do with Christianity, that he did not establish it nor wanted to establish it”, yet we are then asked to believe that he used confidence tricks and slights of hand as a magician because, as Pesce notes “Jesus needed these miracles to instil faith to those who listened to him” (p. 113). I frankly fail to see to what end if he was not the “Son of God” and was not “starting a new religion”, why place himself in such a precarious position especially under a Roman occupation, strict religious guidelines of the religio licita (a permitted religion which Rome had approved) which most of the country observed; where any deviation could send you to your death.  A magician raising the dead in earshot of the Romans, the Sanhedrin and Pharisees. The rabbis condemned magic as one of the “ways of the Amorites(Mishnah Shabbat 6:10), and they sanction its practitioners to death by stoning (Mishnah Sanhedrin 7:7).  Furthermore sexual intercourse between males is a to’eivah (something that is abhorred or detested) and was subject to capital punishment by the Sanhedrin under halakha (Jewish law).  As for the relationship between Mary Magdalene and Jesus (I forget was he supposed to be gay of straight or polyamorous – according to Pesce) in Judaism, extramarital sex is universally frowned upon; it falls under a biblical prohibition. Nevertheless, even when begin to note the futile efforts of an author trying to justify his spurious hypothesis (much in the same manner as the Da Vinci Code which I wrote about here) yet I have to continue to read the book in order to review it.

Jesus is not really risen 

The crucial days of Jesus’ life are the last days: he is arrested on a Thursday night, is tried, crucified and dies on Friday. Pesce believes that the cause of Jesus’ arrest is the danger he represents to the fate of the Jewish nation. Note then that it was not Jesus who instituted the Eucharist, of which neither the Gospel of John nor the Gospel of Thomas spoke. From this “some biblicists have deduced that, after the death of Jesus, some Christian groups created the ritual of the Last Supper”. This was not “a case of a historical event or a formal institution established by Jesus” (p. 141). But then stating: “I believe it is impossible to deny that Jesus consumed a particular supper before his arrest, celebrating a ritual around bread and wine” (p. 146). In any case, the fact is that the Gospel of John does not speak of a Eucharist, but of the washing of feet, while the Synoptic Gospels focus their attention on the institution of a Eucharist “doesl not allow us to think that the version in the synoptic gospels is more dependable than that of John’s” (p. 147).

Speaking of the stories of the Passion, Pesce observes that they do not report any facts that actually occurred, but that “they are only interpretations of faith on the basis of a historical nucleus” (p. 157). In reality “the editors of the Gospels have transformed or created a series of episodes that, in fact, did not occur. Among the historically invented facts is the episode of Barabbas”(p. 158). 

Regarding the resurrection of Jesus, Pesce noted that “his ‘proof’ are entirely based on the apparitions that occurred after his death on the cross” (p. 175), which – as in the case of the apparition of Jesus to Mary Magdalene – could be defined as “hysterical visions” or hallucinations: in other words, “as a result of desire, a powerful projection of the subconscious” (p. 177). Moreover, “today some Catholic scholars interpret these apparitions of the risen Jesus as an altered state of consciousness” (page 182). In conclusion “the apparitions of the risen are only visions” (p. 184). Jesus therefore did not “really” rise , but it would have been his disciples who believed that he had, they had “seen” it: but in reality where only hallucinating. 

Who is Jesus then, according to Prof. Pesce? Certainly not the Son of God made man, which the Church professes on the basis of the testimony of his disciples who lived with him, ate with him, spoke with him and accompanied him throughout most of His ministry: a testimony contained in the four canonical Gospels, which are therefore an essential source in our knowledge of Jesus. “Jesus is obsessed with the evil that dominates the world […]. For him God is the Father who can save and who gave him the extraordinary power to restore and to heal. But God also seems to be incomprehensible to him. Throughout his life Jesus tries to know what God wants; in the end he feels abandoned and does not understand why God destined him to such an unjust end, to a humiliating defeat as well as atrocious sufferings. To him he attributes his defeat and for this reason he accepts it, even if he does not understand it” (p. 213). Thus, according to Prof. Pesce, Jesus is nothing more than a poor man who feels a tragic destiny looming over his head, which he indisputably accepts, without even a comprehension of him: “He continues to believe that God is strong, powerful and beneficial, even if he allows him to be killed” (p. 213) and abandoned to the forces of evil. 

Thus, according to Pesce, Jesus is not the Savior of men who consciously goes towards suffering and a horrendously tortured death simply so as “even as the Son of man came not to be served but to serve, and to give his life as a ransom for many” (Mt. 20:28). He submits himself to an atrocious death, simply because this is what God wants from him but he seems not to understand why this is being asked of him. Jesus is a “lonely man”, who prays to God to reveal to him what is expected of him. 

Critical remarks

The first general relief to be made is that in the novel “Inchiesta su Gesù” Christianity is denied in its entirety. In fact, all essential Christian truths are here denied or derided in some way or another, such as the divinity of Jesus, his incarnation, his virginal conception, the redemptive character of his death, his resurrection from death. These realities of faith – says Pesce in essence – would be parasitic incrustations with which the Church has covered the historical figure of Jesus, turning him into a divine being, the Logos made flesh of which the Gospel of John speaks. The task of exegesis is to liberate from the incrustations, which pervert the historical figure of Jesus. Hence the insistence of Pesce on the absolute Jewishness of Jesus and his conviction that Jesus was “Christianised”, and therefore entirely fabricated, even his being the founder of Christianity.

What seems to us to be absolutely unacceptable precisely at a historical level is the fragmentation that Prof. Pesce expounds between the “Jesus of history” the ‘real’ “Jewish Jesus” and that of the “Jesus of the faith” the “Christianised Jesus” who has disappeared “under a dense blanket of theology”. In reality, this fragmentation does not exist. 

Undoubtedly Jesus was a Jew: he was circumcised on the eighth day after birth according to the Law; He was given a Hebrew name (Jehoshua, which means “God saves”); as a child he attended the synagogue of his country every Saturday (Nazareth), where he learned Sacred Scripture; when he turned 12, he went on a pilgrimage to the Temple of Jerusalem; like all adult Jews (they were also famous scribes) he exercised a manual trade. The only thing that distinguished him was the fact that he was not married. When he left his country to begin the ministry of an itinerant preacher, the first thing he did was go to John the Baptist and, like other Jews, he was baptised by him. He wanted to restrict his preaching to the people of Israel.

Jesus therefore was a “Jew”, but we must contradict Prof. Pesce when he says that Jesus did not criticise the Jewish religion; that there is no idea or custom, no initiative that is not entirely Jewish; that all the concepts he expressed are Jewish; that Jesus respected, to the letter all the prescriptions of the Torah, including those concerning food. 

As for the Jewish religion, or rather, as for the Torah, Jesus certainly considered it an expression of God’s will, but on the one hand he corrected certain interpretations that the scribes gave it, as in the case of the Korban: “You leave the commandment of God, and hold fast the tradition of men” (Mark 7:8); on the other, he brought the divorce, permitted by Deuteronomy (24:4), back to the genuine original project of marriage, stating that man must not separate what God has joined in the creative act of man and woman (cf. Genesis 1:27; 2:24). But what is most important and significant is that Jesus does not mean “to abolish the Law” but “to fulfil it” and therefore to highlight its profound needs, which go far beyond what “was said to the ancients” (Matthew 5:17-31). About the foods, which the Leviticus divided into pure and impure, Jesus, says Mark, “Thus he declared all foods clean.” (Mark 7:19), noting that “there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him.” (Mark 7:15).

In conclusion Jesus, in the wake of the ancient Law, proclaims a new Law, which does not contradict the first, but does it, asking, for example, “not to oppose the evil”, “to love your enemies” and “to pray for your persecutors” (Matthew 5:39-44): certain things that the Torah did not prescribe. As for the observance of the Sabbath, Jesus diverged deeply from the scribes and the Pharisees, proclaiming that “the Sabbath was made for man and not man for the Sabbath” (Mark 2:27). Therefore it is permissible to perform healings and tear off the ears to feed on the Sabbath. Equally scandalous is the conduct that Jesus holds with publicans, sinners, women of ill repute. All things that show that Jesus is, yes, a “Jew”, but that he comes out of the Judaic frameworks of his time. It is therefore not clear how one can affirm that there is nothing in Jesus that is not “wholly Jewish”. 

Jesus and the Father

Pesce also wonders about the affirmation that Jesus prayed because he did not feel identical to God: “We would not pray to God” says Pesce “if we think we are God” (p. 28). Jesus’s prayer, often made during the night, is a “filial” conversation with the Father, whom Jesus addresses with the affectionate term of abba (a term that is not found – unless it has escaped us – in the volume we are discussing). Yet it is a term of very great importance, which allows us to penetrate into the interior life of Jesus, or rather, into the “mystery” of his “filial” conscience. In reality, God is “his Father”, in a different manner from being the Father of all mankind, so speaking to his disciples he utters “my Father” (Matthew 7:21) and “your Heavenly Father” (Matthew 6:26), he never says “our Father”, that is, placing himself and his disciples in a position of equality. 

Pesce also marvels at the statement that the prayer taught to the disciples by Jesus – the Our Father – has nothing Christian, but is totally Jewish. We know that the term Father is very little used in the Old Testament, where it only appears fifteen times, and is applied to all people, not to individuals, except for the king, who alone can say to JHWH: “You are my father, my God and the rock of my salvation” (Psalms 88:1 89:26). For Jesus the term “Father” is the proper name of God, and all men – not just Jews – are his sons. Regarding the totally Jewish character of the Our Father, the catholic exegete and theologian Heinz Schürmann wrote: “All those who say that when Jesus prays the Our Father he does so as a Jew and every Jew can join in this prayer are quite right; each sentence can be documented with an identical or similar Jewish texts […]. But the “peculiar Jesuanic aspect” the prayer of Jesus allowed Hebraism to “leap”. Only in the complexity of the Our Father has he perceived this “peculiar Jesuanic aspect” […] as implicit inchoate christology, has understood the prayer of Jesus in its depth”. That is, only those who believe that Jesus is the Son of God can recite the Our Father in its profundity and authenticity. 

Jesus and Christianity 

The assertion that Jesus is not a Christian seems very incongruous to us, along with that he neither founded nor wanted to found a new religion, Christianity. In fact, he addressed his preaching “to the lost sheep of the house of Israel” (Matthew 10:6): to this end he called on twelve disciples to follow him, so that “they would stay with him and also to send them to preach” (Mark 3:14-15). But his message was not accepted by the people of Israel nor its leaders. Here then he consecrates himself to the instruction of his disciples and of persons – men and women – who believe in him: he teaches them to pray, to see the Father in God who loves them, who takes care of them; teaches them the righteous use of riches, the forgiveness of offences; in his last supper, on the eve of his death, he institutes a new Easter rite and asks the Twelve to reiterate it in his memory. After his death and his resurrection, his disciples, whilst remaining within Judaism, form an autonomous group, which has as its leaders (the Twelve), its own particular rite – with the repetition of the gestures performed by Jesus in his Last Supper – the teachings of Jesus. Precisely this small group of the followers of Jesus forms his “Church” which, expanding with the adherence of new people, being both Jewish and pagan who believe in Christ, form the first Christianity. There is therefore no fragmentation between Jesus the “Jew” and Christianity, who live by the teachings of Jesus and profess him as God and Lord. In reality, Christianity was born and developed within Judaism, and only gradually did Christian communities break away from the Jewish communities to which they originally belonged, in this case excluding the Christian communities founded by St. Paul at the beginning which where independent of the Jewish communities. 

Historical value of the Gospels 

From the four Gospels of Mark, Matthew, Luke and John, we obtain a very clear picture. Yet what historical value do these Gospels have? For Prof. Pesce it is dealing with  deficient, contradictory, manipulated” texts, which the Church has chosen among many Gospels for “unclear” reasons, rejecting other Gospels as “apocryphal” and thus condemning them to oblivion. In reality, the “choice” of the four “canonical” Gospels occurred for very clear and obvious reasons. The first is that only within the four Gospels did the primitive Christian community recognise “apostolic tradition”, that is, what the Twelve taught, the disciples who were with Jesus during the entire time of his preaching, from Baptism to the Resurrection, who listened to his preaching and witnessed his miracles and his activity of expelling demons, as well as his disputes with the scribes. The second is that while the four canonical Gospels were all written in the first century (by approximation, Mark c. 65-70 A.D., Matthew and Luke c. 80-90 A.D., John c. 90-100 A.D.), the “apocryphal  Gospels are later and largely depending upon the canonical Gospels, that is, they do not bring any new elements to our knowledge of Jesus, that is except for the Gospel of Thomas. The third reason is that many so-called “apocryphal” Gospels express Gnostic tendencies, as it appears from some sayings of the Gospel of Thomas. For example, 114 states: “Simon Peter said to him [Jesus]: Let Mariham go out from among us, for women are not worthy of the life”. Jesus said: “Look, I will lead her that I may make her male, in order that she too may become a living spirit resembling you males. For every woman who makes herself male will enter into the kingdom of heaven”. The “gnostic” character of these sayings are quite evident. It is something that can be said about many other “sayings” of this Gospel. In fact, even when it literally agrees with the canonical Gospels, its animating principle is by and large Gnostic. 

Unquestionably the canonical Gospels pose many problems, they are written by different authors, each of whom has his own way of propounding Jesus and write bearing in mind the needs of the community for which they writing the Gospel; but it cannot be said that the four Gospels are  “incomplete, contradictory, manipulated” in the essential things. They give four portraits of Jesus that complement each other. In particular, the Gospel of John is very different from the others and sometimes deviates from them, but it is not in substantial contradiction with the other three, and there is no quantifiable reason to prefer it to the others. 

Finally, the skepticism with which the four Gospels are dealt with in the “Inchiesta su Gesù” [Inquiry into Jesus] are simply unwarranted. The elemental facts are displeasing – historically and exegetically unjustified – which in this thesis are objectively contained, whatever the intentions of the two authors, it is nothing more than a frontal attack on the Christian faith. 


(Please note: i. None of the opinions or comments expressed by Prof. Pesce or Mr. Augias in this article are shared by the Hermits of Saint Bruno and are entirely the opinions of the authors. ii. This is a Post Edited Machine Translation (PEMT) bridging the gap between Human Translation (HT) and Machine Translation (MT) methods of speed translation of a machine translation and the quality of native speaker human translation, as translators review, edit and improve machine-translated texts.  This article was originally in Italian and from “Un attacco alla fede cristiana” from “La Civiltà Cattolica”, booklet 3755, December 2nd,  2006. )

The Da Vinci Code

220px-DaVinciCodeIt may seem unusual to give a book review on Dan Brown’s Da Vinci Code, and I do so reluctantly but for the fact that yesterday upon returning from Westminster Cathedral after attending the 10:30 a.m., Mass of the Feast of St. John, Apostle & Evangelist, I overheard a conversation on the train regarding The Da Vinci Code.  One of the ladies was in the process of convincing the other of the historical veracity and accuracy of the book assuring her friend that [sic.] “I should know I was born a catholic“.  When we all know that the novel which sold 80 million copies worldwide (as at 2009) is a work of fiction and not based on anything that is historically correct, other than perhaps the names of some people and some places.  

Therefore upon returning to St. Mary’s Hermitage I contacted my brother in law to borrow his copy (he, by the way, understands that this is a work of fiction), I personally tend to never read works of fiction as they clutter contemplative pursuits and are of little use to anyone other than those who prefer to live in a fantasy world, I will guide you through the many errors that are purported as historical fact in the hope that it will make someone realise that this is all make belief.  

Registration of PS
The Priory of Sion (A Ludibrium)

“Audacter calumniare, semper aliquidi haeret” – Slander boldly, something always sticks. (in De Augmentis Scientiarum by the Rt. Hon. The Viscount St. Alban Francis Bacon 1623)

The novel has sold more than 80 million copies and then the story was transformed into a film that was intended not only to be successful but also to generate extremely large amounts of revenue.


  • Did Jesus really marry Mary Magdalene?
  • Has the Church kept this perturbing truth hidden for two thousand years?
  • What value do the Gnostic gospels have?
  • Is there a hidden lineage, which the Templars and the Priory of Sion protected with their life?
  • Is there an interdicted secret hidden in Leonardo da Vinci’s paintings?
  • Have ancient documents been uncovered to reveal the mystery of the Holy Grail?

An indispensable guide that helps us to discovering what is real (and above all false) in Dan Brown’s novel. Dates, names, facts, circumstances, background, secret documents, authentic parchments and clamorous fakes, unpublished testimonies: for those who want to see clearly and go to the end of the mystery that claims to cancel two millennia of Christian history.

Andrea Tornielli’s book “Processo al Codice Da Vinci” examines in detail the main contents of the Dan Brown novel of the same name and focuses on the substantial accusations that the author addresses against the Catholic Church. The contents of the books that allegedly inspired “Brown”, which had been published in previous years, are also analysed.

Regardless of whether you agree with Brown’s conclusions, it’s clear that his history is largely fanciful, which means he and his publisher have violated a long-held if unspoken agreement with the reader: Fiction that purports to present historical facts should be researched as carefully as a nonfiction book would be.” (Ford, M., Da Vinci Debunkers: Spawns of Dan Brown’s Bestseller.)

A substantial premise explains the reasons of the book: although many repeat that the novel by Dan Brown is “only fiction“, in reality the same author and his inspirers are convinced that it is historical reality and make it transpicuous in every chapter, with a scheduled work of indoctrination of the reader, led to identify himself with the female protagonist of the novel, Sophie Neveu, who is “initiated” with the knowledge of this terrible mystery: Was the early Church really founded on the feminine principle? Was Mary Magdalene really the bride of Jesus? Was Christ really a man like all others who was gradually “deified” thanks to the benefactions, endeavours and audaciousness of the Emperor Constantine? Were the ‘harmless‘ canonical gospels chosen “by sacrificing the most ancient and truer Gnostic apocryphal ones” enabling the church to hide a Brobdingnagian truth capable of undermining the church and the principles of Christianity? Does a royal/holy blood lineage really exist or are there any descendants that lead us from Jesus to a present day person? Did the Church really use every means at its disposal – besides assassinations – to conceal this terrible secret inconsistency that would have rocked the church to its very foundations? Did the Priory of Sion truly safeguard this secret? Does Leonardo da Vinci’s paintings really contain a secret “code” that can prove all this? An inexhaustible sequence of questions which, page after page, draws the escapism seeking reader deeper into the pits of falsehood and fantasy.

Each page leaves a trace, a small seed that appends to ones memory, both conscious and rational (especially if what we have read is interesting and has enlighten us), and at the unconscious level remain as a distant memories, which are, however, part of our being; so we should really be careful in what we choose to read.

Who has not read it (well I had not and had no intention of doing so) I had only heard brief conversations when it first came out, I’d of courser heard of Dan Brown’s  international success with his novel.  I listened to my Archbishop’s apoplectic ictus when the bookshop across the road from the cathedral decided to stay open on a Sunday and sell the book.  Frankly, I have tried to give the book a chance and so that I would know if all the fuss and confusion it was causing and the anger where actually justified.  My biggest hurdle yet was that both the religious and historian parts of me became restless, unnerved and somewhat provoked (which I think was one of the aims of the author), yet I could not reconcile any of the information that the book divulged.  This book cannot be considered productive reading; Rather, it is comprised of slander,  misrepresentation and a derogation against Christ, His teachings and the Catholic Church. Thomas Roeser writes a column in the Chicago Sun*Times, Sep. 27, 2003, on the anti-Catholic bigotry behind Dan Brown’s book:  It is written with a breezy roman-a-clef approach, the reader is introduced to Catholic religious orders that really exist, well known religious holy sites that are easily accessible, naming well known people from the past and present, all of whom share in what is being propounded as the foremost theological distortion of all history.

From an academic point of view Brown’s thesis can only be considered as having used “corrupted” texts (with many “errors”) and overall have an entirely different meaning from what Brown wants to allude to. This is not just my view but is the opinions of the most famous and authoritative scholars of biblical exegesis and history being from Catholic, Protestant and Jewish background. Brown’s eccentric conjectures are haphazardly entwined with misstated facts, myths and flights of fancy, the research is flawed and without foundation. As Celia McGee of the New York Daily News said on Sept. 4, 2003 “His gross errors can only surprise an uneducated reader“.

In our ”correct” society, a statement seen as racist, anti-Semitic, anti-woman or gay bashing will disqualify a writer for years — but not insults to Jesus Christ and those who follow his precepts. Far from it: Enlarge shop-worn Catholic-conspiracy tales into book length, and it can make you rich and famous, as it has one Dan Brown, author of The Da Vinci Code. The novel mixes fact with fiction in docudrama form, spewing a passel of baseless conjectures against Catholicism, representing modern feminist revisionist theory…. Let’s go into as many canards as we can quickly. Brown says Jesus was not the son of God but a good man elevated to God status by the emperor Constantine as a means of boosting the Roman’s power, with the New Testament adjusted to support the God myth. Jesus was married to Mary Magdalene who, at his crucifixion, was carrying his unborn child. The Holy Grail was not the chalice from which Christ drank at the Last Supper, but literally the womb of Magdalene: a secret that Catholicism – indeed all of Christianity – has preserved by countless murders to suppress the ”sacred feminine” truth. The key is supposedly found in Da Vinci’s ”Last Supper” where, Brown insists, the figure at Christ’s right is not St. John but Magdalene (not true, insists Bruce Boucher, curator of arts and sculpture at the Art Institute of Chicago, who immediately debunked this theory)….

Thomas Roeser is quoting Bruce Boucher, who writes about Leonardo’s Last Supper in The International Herald Tribune, Aug. 5, 2003:

…. The conventional interpretation of the mural (tempera on stone, not fresco, as Brown has it) is that Jesus is prophesying to his disciples that one of them will betray him. Leonardo groups the disciples in triads, which not only isolates Jesus at the center of the scene, but also plays the disciples’ reactions off of one another. Langdon and his sidekick find it significant that Jesus and the beautiful figure seated on his right form the letter “M.” Moreover, Langdon believes this second figure is not St. John, as conventionally interpreted, but Mary Magdalene, the “bride of Christ,” dressed as a man.  “The Last Supper” appears to prove that the grail was not a chalice (none is depicted by Leonardo), and the presence of the Magdalene represents, in Langdon’s words, “the sacred feminine and the goddess, which of course has now been lost, virtually eliminated by the Church.” Brown seems to have derived this arresting theory from feminist accounts of Mary Magdalene and from conspiracy theories about the true nature of the grail, which Leonardo’s mural seems to confirm – hence its crucial role in the unfolding of the novel. This interpretation is quite a stretch, and there is more sangria than Sangreal swirling around it. Leonardo’s composition points, in fact, in another direction, for it conforms to traditional Florentine depictions of the Last Supper, stressing the betrayal and sacrifice of Jesus rather than the institution of the Eucharist and the chalice….

The biggest danger is that the reader, who often does not fully scrutinise what they are reading, can take the affirmations from the novel as plausible and reliable facts, undermining the little or fragile religious formation that they carry within themselves.

For this very reason, reflections are necessary.

Despite being a novelist and not a historian, nor a theologian, Brown has managed to insinuate doubt and suspicion about Christ and his message, especially in readers who have not had any specific formation in their religion. Brown has shamefully slandered  Jesus Christ, the Catholic Church, Opus Dei, a history of lies, violent and bloody Christianity, taking shelter from accusations of defamation, premising a declaration of innocence: “this book is a work of fantasy. Characters and places mentioned are inventions of the author ». Nonetheless, on page 9, at the beginning of the novel, he adds that «All the descriptions of works of art and architecture, of documents and secret rituals contained in this novel reflect reality».

The Da Vinci Code is inaccurate right down to the smallest details. The book itself is an attack on Christianity. “[Frank Wilson of the Pittsburg Post-Gazette] «… The rites he describes are the result of a mixture of imaginary stories …» [Cynthia Greiner of the Weekly Standard].

Prof. Massimo Introvigne, director of the Center for Studies on New Religions (CESNUR), in a recent book in Italian “Gli illuminati e il Priorato di Sion. La verità sulle due società segrete del Codice da Vinci e di Angeli e Demoni” (The illuminati and the Priory of Sion. The truth about the two secret societies of the Da Vinci Code and of Angels and Demons) published by Piemme Aug 2005, reveals with detailed data to the hand, that the novel is nothing more than a pile of inventions, erroneous dates, the exploitation of documents invented in turn.

All this is known today, but the mass media continue to pretend as though it is nothing, some reporters even use lines from the book as though they were truth and so further propagate the lie. As Franco Cardini writes about Avvenire: «On all this tangle of ugly fairy tales it has been full light for some time, […] gazetteers and televisionaries continue to impose upon us these ridiculous stories. And documentary evidence, philology, false accusations, nothing detracts from this monument to imbecility and bad taste».

I could go on to provide citations from authoritative thinkers and writers who demonstrate with actual “historical documents” that the alleged historical truths of the novel are nothing but falsehoods, but beyond all this it is right to reiterate that the book is an affront to Christ, to Him who has conquered death, giving his life for us on the cross, thus redeeming our sins. In the book is seen only with human eyes, blind to his teachings: Brown seems to say: “… look at your Christ, the King of the Jews is dead, he enjoyed his life with Mary Magdalene, that your Church is nothing but a heap of falsehoods, of lies, that those who know are killed, marginalised … ” We know that the Devil is a liar and the father of lies and his followers cannot but do the same.

In the perspective of seeing everything in the positive vision of Christ, (OMNIA IN BONUM) that also draws good where there is only evil, if the novel has raised questions concerning the foundations of our very faith and has motivate us to revisit the apocryphal Gospels so as to compare them with authentic ones, then it can also be affirmed that the “Code” has even become an instrument of recovery and strengthens our Christian heritage.

The Vitruvian man

Le proporzioni del corpo umano secondo Vitruvio
Vitruvian Man

In his book on architecture, Vitruvius (1st century) writes that the measurements of the human body are distributed by nature according to mathematical proportions. For example, the length of a man’s arms is equal to his height. Leonardo’s design of the Vitruvian Man was an illustration for a book on the architect’s works. It is the favorite work of Sophie Neveu, and the pose taken by her grandfather, Jacques Saunière, before dying. From here the clues for the pursuit of the secret starts. Leonardo da Vinci’s collaboration with the author of Divina proportione (Divine Proportion) [Leonardo da Vinci’s Polyhedra, by George W. Hart] have led some to speculate that he incorporated the golden ratio in Vitruvian Man, but this is not supported by any of Leonardo’s writings, [Livio, M., 2018. The golden ratio and aesthetics. The mathematics of diseases. Accessed December 29, 2018] and its proportions do not match the golden ratio precisely.


The Last Supper

Il Cenacolo
Il Cenacolo or The Last Supper

It is considered by some art historians as the most important painting in the world. Dan Brown highlights some symbolic meanings through Sir Leigh Teabing (Sir Ian Murray McKellen CH CBE), who reveals to Sophie that Leonardo has encoded a great secret within this painting. The mural was painted between 1494–98 and is housed in the refectory of the Convent of Santa Maria delle Grazie in Milan, Italy.  The painting represents the scene of the Last Supper of Jesus with his apostles, as it is told in the Gospel of John 13:21. Leonardo depicts the consternation that occurred among the Twelve Apostles when Jesus announced that one of them would betray him. According to Brown, the figure on the right of Christ (left for the beholder) is a female figure. It according to Brown represent Mary Magdalene and would be reclined backwards so as to form a V with Christ, which apparently symbolises the Sacred Feminine.

Mona Lisa (La Giaconda)

La GiocondaIt is probably the most recognised and famous painting in the world, the painting is thought to be a portrait of Lisa Gherardini, the wife of Francesco del Giocondo who had commissioned Leonardo in 1503-06 (see the margin note by Agostino Vespucci below)., which has been on permanent display at the Louvre Museum in Paris since 1797 (except from when it was stolen by Antonio Peruggia on August 21, 1911 and returned to the Louvre on 4 January 1914.  It makes its appearance in the thriller when Sophie and Langton are led by the clues left by Saunière.   According to the Brown it represent an asexual person or perhaps faithful mirror image of Leonardo’s face that would have been a supporter of the feminine principle: “he thought that a human soul could not be illuminated unless it possessed masculine and feminine elements“. Mona Lisa would not be “either male or female, it would contain a subtle message of androgyny, a fusion of the two sexes” (p.44-45).

Agostino Vespucci's margin notes
A margin note by Agostino Vespucci (visible on rt.) found in a book at the Heidelberg University. Dated 1503, it states that Leonardo was working on a portrait of Lisa del Giocondo.

Gnomon of Saint-Sulpice

It is an astronomical measurement device, being located in the Church of Saint-Sulpice (Église Saint-Sulpice) in Paris, where the keystone sought by Bro. Silas was hidden. The

Le gnomon astronomique de Saint Sulpice
The astronomical gnomon of Saint Sulpice

gnomon was built at the initiative of Fr. Jean-Baptiste Languet de Gergy, the parish priest at Saint-Sulpice from 1714 to 1748. Languet de Gergy initially wished to establish the exact astronomical time in order to ring the bells at the most appropriate time of day. For this, he commissioned the English clockmaker Henry Sully to build the gnomon, there is a meridian strip of brass running from north to south on the floor of the church transept. The rays of the sun at the winter solstice on December 21st arrive at a particular point. But it was destroyed during the French revolution. Brown describes it as “a pagan astronomical instrument (…) an ancient sundial of sorts, vestige of the pagan temple that had once stood on this very spot”, despite an early modern building date of 1714, the fact that it is an astronomical device there is nothing pagan about it at all. Brown further identifies the obelisk as “Egyptian” despite its recent date of manufacture in 1743: “a most unexpected structure, a colossal Egyptian obelisk”.  He also identifies the Saint-Sulpice meridian as the Paris Meridian, although they are different, being several hundred meters apart: “Long before the establishment of Greenwich as the prime meridian, the zero longitude had passed through Paris and through the Church of Saint-Sulpice”.


The distance between Saint-Sulpice meridian as the Paris Meridian
The distance between Saint-Sulpice meridian and the Paris Meridian


The Gnostic Gospels

Gospel of Thomas c. 4 a.d.
Chenoboskion Manuscripts or Gnostic Gospels

Gnosis spread from the second century and was contested by Christian writers, introduced so that we could learn about Gnosticism through criticism. In 1945, at Nag Hammadi in Egypt, a collection of 12 leather bound papyrus apocalyptic codices of early Christian and Gnostic origins, and 1 Trimorphic Protennoia, were discovered by a local farmer named Muhammed al-Samman [The Nag Hammadi Scriptures: The Revised and Updated Translation of Sacred Gnostic Texts, pp. 2-3; HaperOne 2007.] among them those  of Thomas, Philip and Truth amongst others. Here is the story of the relationship between Jesus and Magdalene (the text speaks of Mary Magdalene as “companion” of Jesus, of “kisses on the mouth” and the frequent jealousy of the apostles against Mary Magdalene who is seen as being favoured more compared to them.  Brown mentions a descent deriving from the union of Jesus and Mary Magdalene.


The Priory of Sion

Fact: The Priory of Sion – a European secret society founded in 1099 – is a real organization.” These are the opening words of The Da Vinci Code (on an introductory page at the beginning of the novel), a novel in which the Priory of Sion (Prieuré de Sion in French) plays a central role. This organisation is at the roots of the plot of the entire Da Vinci Code.  The Priory, which claims to have had  some very illustrious Grand Master’s among whom we find Blanche of Navarre Queen of FranceLeonardo da Vinci, Sandro Botticelli, Sir Isaac Newton, Victor Hugo, Jean Cocteau … most recently Jacques Saunière. This Priory worked harmoniously with the Templars, but then separated and continued with the Rosicrucians. According to a theory of some British historians, obviously not documented, the purpose of the Priory would be to safeguard the dynastic  descendants of Jesus and Magdalene throughout history. The Priory of Sion practiced the cult of Mary Magdalene.


In Reality the Prieuré de Sion, is a fraternal association, founded and dissolved in France in 1956 [the registration took place at the subprefecture of Saint-Julien-en-Genevois on 25 June 1956 and this was announced in the Journal Officiel de la République Française on 20 July 1956] by a Mr. Pierre Athanase Marie Plantard as a ludibrium, a convicted and known confidence trickster [see The Secret of the Priory of Sion, CBS News ’60 Minutes’, transmitted on 30 April 2006, presented by Ed Bradley, produced By Jeanne Langley.]  In the 1960s, Plantard fabricated the history for that association, now characterising it as a secret society founded by Baron Godefroy de Bouillon Defender of the Holy Sepulchre on Mount Zion in the Kingdom of Jerusalem in 1099, conflating it with a genuine historical monastic order, the Abbey of Our Lady of Mount Zion. In 1993 Plantard was investigated by a judge during the Pelat Affair; Plantard had had his house searched, search failed to find any documents related to Pelat, but turned up a hoard of false documents, including some proclaiming Plantard the true king of France. Plantard admitted under oath he had fabricated everything, including Pelat’s involvement with the Priory of Sion, he acknowledged that both lists he had issued with names of the Grand Masters were fraudulent.  The Priory of Sion myth has been exhaustively debunked by academic scholars, journalists and the French Court as one of the greatest hoaxes of the 20th century.  Yet some believe this is a cover up to discredit Plantard and the Priory.  Frankly the Priory is now pointless as it seems very doubtful that French Republic will allow any of Plantard’s relatives or anyone else for that matter to accede to the French Crown.

Mary Magdalene

Detail of M M
Detail of Mary Magdalene weeping at the crucifixion of Jesus,  in The Descent from the Cross (c. 1435) by Rogier van der Weyden.

Has a fundamental role in the “Code”.  In another book (which I’ll refrain from advertising) we are asked to believe the hypothesis that Mary Magdalene was the wife of Christ and the mother of their children particularly a girl named Sara, whom we are told would perpetuate an entire dynastic line of the House of David. This dynasty would of course continue to become that of the Merovingians, kings of France, and then be hidden under the protection of a secret society, the Priory of Sion. Brown convinces himself and unfortunately others that Christ was married, since it was the practice of every Jew at that age. [I’ve even discussed this with a Rabbi colleague, who asserts that it would have been unusual but not impossible for a Jew at that time, of that age and station to have been unwed.] Now in this day and age, we see Mary Magdalene being reincarnated as the embodiment of the Sacred Feminine, or the spirit of the Mother Goddess. The apocryphal gospels have frequently been promoted in works addressed to popular audiences as though they were “reliable“, most often to support some sensationalist claim, such as  Jesus and Mary Magdalene’s marital status. In 2012, scholar Karen L. King published a book, regarding a purported Coptic papyrus fragment in which Jesus says: “My wife … she will be able to be my disciple.”  The overwhelming consensus of scholars, including King herself, is that the fragment is a modern forgery. If genuine, the papyrus would have dated to sometime between the sixth and ninth centuries A.D.; Ehrman states that the historical sources reveal absolutely nothing about Jesus’s sexuality and that there is no evidence whatsoever to support the idea that Jesus and Mary Magdalene were married or that they had any kind of sexual or romantic relationship. None of the canonical gospels imply such a thing and, even in the late Gnostic gospels, where Mary is shown as Jesus’s closest disciple, the love between them is not sexual. The extremely late Greater Questions of Mary, which is not extant, allegedly portrayed Mary not as Jesus’s wife or partner, but rather as an unwilling voyeur. Furthermore, Ehrman points out that the Essenes, a contemporary Jewish sect who shared many views with Jesus, and the apostle Paul, Jesus’s later follower, both lived in unmarried celibacy, so it is not unreasonable to conclude that Jesus did as well. According to the Gospel of Mark 12:25, Jesus taught that marriage would not exist at all in the coming kingdom of God. Since Jesus taught that people should live as though the kingdom had already arrived, this teaching implied a life of unmarried celibacy. 

If Jesus had been married to Mary Magdalene, the authors of the gospels would definitely have mentioned it, since they mention all his other family members, including his mother Mary, his father Joseph, his four brothers, and his at least two sisters. Casey rejects the idea of Mary Magdalene as Jesus’s wife as nothing more than wild popular sensationalism. Kripal writes that “the historical sources are simply too contradictory and simultaneously too silent” to make absolute declarations regarding Jesus’ sexuality.

In Conclusion

I could actually continue as there are a lot of errors to work with, yet I tire of this subject.  At the end of this critical path, we can observe with clarity and a certain detachment, as an overall look, at Brown’s text. At the end of the of my rebuttal to all those unfortunates who believe that the book is based on fact, with primary or even secondary sourced historical evidence, please do not forget that it is a “NOVEL” with all the characteristics of this literary genre, whose first requirement is imagination and invention. When we realise this we can read this thriller, without ever forgetting the words in the exergue: “this book is a work of fantasy.” And if this book has raised questions on the foundations of our faith and has stimulated us to revisit the historicity of the Gospels, the life of Jesus … if he invited us to be interested in the apocryphal Gospels, to compare them with authentic ones and make us discover the abyss between the historical sobriety of the latter and the nebulous evanescence and lack of apocrypha … then we can conclude that the Da Vinci Code has even become an opportunity to recover the historical strength of our Christian heritage that has filled hearts for two millennia and the souls of millions of people.

At least in this manner the underlying hatred and anti-Catholic resentment displayed by the author can be transformed by every one of us into a renewed and conscious reappropriation of that Love and the hope that Christ has entrusted within each one of us as the most precious treasure.  As I never finished reading this book (this is a first for me), I’m somewhat at a loss as to what to do with it…

I added this picture simply because I liked it and thought you might too.

3 Teenage Saints who can inspire the youth of today.

From our People who Inspire Articles.

A “computer genius”, a “popular girl” and a “beautiful brain”

When one reads the lives of saints, sometimes one can remain discouraged because one does not even find one that resembles us even remotely. It may seem that only priests, nuns and monks can become saints. Nothing, however, is farther from the truth, as clearly emphasizes in his exhortation Gaudete et exsultate:

To be saints it is not necessary to be bishops, priests, religious or religious. Many times we have the temptation to think that holiness is reserved for those who have the possibility to keep their distance from ordinary occupations, to devote much time to prayer. It is not so. We are all called to be saints living with love and offering each one their own testimony in the occupations of every day, where he is.

Young people in particular are able to become saints, even if we often think it is impossible. Their zeal and energy, if conveyed in the right direction, can change the world. Here are three teenagers who experience how holiness is possible for anyone and how God uses youthful gifts and talents for his greater glory.

Blessed Chiara Badano

Blessed Chiara “Luce” Badano

Chiara was a popular girl with many friends. He loved practicing sports, singing, dancing and going out with his peers. At 17 she was paralyzed and offered everything to God, saying: “If you want it, Jesus, I want it too”. She died of cancer at the age of 18, saying: “Be happy because I am happy”.

Servant of God Carlo Acutis

Servants of God Carlo Acutis

Carlo loved computer science and used computers to spread the faith. One of his most significant informatic experiences was the cataloging of all the Eucharistic miracles of the world. He said: “The more Eucharist we receive, the more we will become like Jesus, and on this earth we will foretell Paradise”. He died of leukemia at 15 years.

Servant of God Anna Zelíková

Servant of God Anna Zelíková

Anna was a simple teenager who loved Jesus dearly. She wrote: “True beauty is hidden in the fidelity in little things. I have always wanted to make great and heroic gestures of love, but when I saw that I was not able I was agrieved. Now I find great heroism in small things, and so I have not the slightest regret about being able to do something or not “. She died of tuberculosis at the age of 17.


There are two kinds of prayer, according to the way in which it is made. There is mental prayer and vocal prayer. Mental prayer is made by the mind alone, without the utterance of the voice. When we give utterance to our prayer by the voice…

“… but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” (Phil. 4:6)

The holy season of Advent is set apart by the Church as a time of preparation for our lord’s coming. And the preparation we are to make should consist chiefly of the practice of the three eminent good works; prayer, fasting and alms-deeds. In order, then, that we may conform to the spirit of the Church, and exercise ourselves in these good works, let us meditate a few moments on the subject of prayer.

1. The importance of prayer may be gathered from the maxim of a great saint who said, “He who prays will be saved; he who does not pray will be lost.” The truth of this maxim will appear to every one after a very little consideration. There can be no doubt that no one will be saved who does not keep the Commandments; but we cannot keep the Commandments without God’s grace; and we cannot obtain God’s grace, unless we ask for it, that is unless we pray. For grace, as the very name denotes, is essentially a gratuitous gift, for which we are indebted to God’s bounty, to obtain which, therefore, we must, as the apostle reminds us, “by prayer and supplication with thanksgiving, let our petitions be made known to God.” Not only is it impossible, without God’s grace, to keep the Commandments, but we have also been taught that it is impossible to do any good work whatsoever towards our salvation without the help of God’s grace; and this grace we can only obtain by prayer and the holy sacraments. There are, therefore, two sources through which grace enters the soul prayer and the holy sacraments. But we cannot receive the sacraments themselves worthily, ordinarily speaking, unless we pray. Hence, it is a fundamental principle of the Christian religion that we cannot save our souls, nor indeed, take a single step towards our salvation, without prayer; that, with prayer, we may do everything; without prayer, we can do nothing.

We may also judge of the importance of prayer from another point of view; by the hostility which the devil manifests to prayer, and the extraordinary pains he takes in order to prevent people from praying. In fact, the devil scarcely heeds what we do, so long as we do not pray, or do not pray fervently. The devil, of course, is constantly endeavouring to draw us into sin. If he succeeds, he is pleased surely enough; if he does not succeed in that, but can only manage to make us disgusted with prayer, or fill our minds with distractions when we do pray, he is fact, we had better give up the attempt altogether. This, indeed, is the difficulty which constitutes the chief part of that ceaseless struggle which characterises the spiritual life; the lassitude from which we suffer, and the disinclination we feel to persevere in prayer, proceed from sloth, which is one of the seven capital enemies of our salvation. And if we are in earnest about our salvation, we must beyond all question, take up arms against this enemy, and resist him even unto death. There can be no doubt, then, that this strange aversion to prayer is often to be traced to the direct agency of the evil one. He cares little for our external works of piety and religion and our works of charity; indeed, he is rather inclined to encourage them, if only he foresees that we shall, in consequence, take such pride in them as to fall unsuspectingly into some trap which he is preparing for us. But, when we begin to pray in earnest, then it becomes a serious matter for him. He knows well enough that any one who prays earnestly is sure to escape all his snares, that he has no chance with that soul; and he will, accordingly, bring all his legions of wicked spirits to prevent that soul from praying. He will torment that soul with distractions; he will put every imaginable obstacle in the way; he will suggest to that soul a thousand plausible ideas of other things they might do for the glory of God, for the good of their neighbours, for their own spiritual benefit except prayer that will never do. Such, my brethren, is the fact of which you must all have had experience, and such is the explanation of that equally satisfied, knowing well that, sooner or later, the soul that does not pray, must inevitably fall a victim to his stratagems. This is the explanation, my dear brethren, of a fact which must have often struck you that people find comparatively little difficulty in observing their other spiritual duties, such as hearing Mass, frequenting the Sacraments, engaging in active works of piety and charity; but when they come to the exercise of prayer, they encounter an insurmountable struggle. They feel an intense disgust for it, before commencing it, they avail themselves of any trivial excuse for putting it off; and when they do begin to pray, their minds are instantly filled with all manner of suggestions and trains of ideas, which prevent them from giving their attention to prayer; so that there is a miserable sense of unsatisfactoriness about the whole thing; as if it were all in vain and not worth the trouble — as if, in fact, we had better give up the attempt altogether.

This, indeed, is the difficulty which constitutes the chief part of that ceaseless struggle which characterises the spiritual life; the lassitude from which we suffer, and the disinclination we feel to persevere in prayer, proceed from sloth, which is one of the seven capital enemies of our salvation. And if we are in earnest about our salvation, we must beyond all question, take up arms against this enemy, and resist him even unto death. There can be no doubt, then, that this strange aversion to prayer is often to be traced to the direct agency of the evil one. He cares little for our external works of piety and religion and our works of charity; indeed, he is rather inclined to encourage them, if only he foresees that we shall, in consequence, take such pride in them as to fall unsuspectingly into some trap which he is preparing for us. But, when we begin to pray in earnest, then it becomes a serious matter for him. He know swell enough that any one who prays earnestly is sure to escape all his snares, that he has no chance with that soul; and he will, accordingly, bring all his legions of wicked spirits to prevent that soul from praying. He will torment that soul with distractions; he will put every imaginable obstacle in the way; he will suggest to that soul a thousand plausible ideas of other things they might do for the glory of God, for the good of their neighbours, for their own spiritual benefit except prayer that will never do. Such, my brethren, is the fact of which you must all have had experience, and such is the explanation of that fact. Do we, then after this need any further argument to convince us of the immense importance, the absolute necessity of prayer in the work of our salvation?

2. In the next place, let us consider what is prayer. Prayer is the raising up of the mind and heart to God; not of the mind only, for it is not enough to think of God merely; nor are theological speculations prayer; nor of the heart only, for we must know what we are doing, when we pray; but of the mind and heart to God. Hence, prayer, generally speaking, is to enter into communication, to occupy our thoughts and our affections with God. In a stricter sense, it means to address our petitions to God, asking Him for those things of which we stand in need. In this sense, it is the expression of the utter dependence of the creature upon the Creator which leads us in all our necessities to have recourse to Him who is the Giver of every good and perfect gift.

There are two kinds of prayer, according to the way in which it is made. There is mental prayer and vocal prayer. Mental prayer is made by the mind alone, without the utterance of the voice. When we give utterance to our prayer by the voice…, it is called vocal prayers. Of course, vocal prayers, without the attention of the mind to what we are saying, is worth nothing at all. It is of this kind of prayer that our Lord speaks when He reproached the Jews: “This people honours me with their lips, but their heart is far from me.” (Matthew 15:8)

Mental prayer is, therefore, of the greatest importance; for it is by this kind of prayer that we are enabled to fulfil the precept of the apostle, “pray constantly.” (1 Thess. 5:17) For, it is not necessary that we should go on our knees, nor give utterance to our prayer; but it is sufficient, if we merely lift up our mind and heart to God, in the midst of our daily occupations, and occupy our thoughts with Him. Indeed, we may say that holiness and perfection depend upon the degree in which the soul practices this life of continual prayer; seeing that prayer is the very nutriment of spiritual life; consequently, he will possess this life more abundantly, who shall pray more frequently and fervently. Now, there is no one, whatever may be his condition of life, who cannot use this means, and lead a life of continual prayer. At the same time, vocal prayer, at stated periods, should not be omitted, for this is a necessary part of the virtue of religion, by which we render due homage to Almighty God. And it is rendered in two ways; publicly and privately: privately, by ourselves, and publicly, in common with others. With regard to this latter kind of vocal prayer, our Lord has said that it has a special efficacy of its own. “For where two or three are gathered in my name, there am I in the midst of them.” (Matt. 18:20) For we all form but one body in Christ; so that when we meet together in the Church, and join our prayers with those of the faithful, these prayers ascend to the throne of grace with a power of impetration far greater than when they are put forth privately. And here let me exhort you to remember this, whenever public prayers are recited in this Church, as for example, the holy Rosary, it is the duty of every one in the Church to join in those prayers in an audible voice; and those who, through indolence, or a foolish timidity, do not recite the prayers aloud, deprive themselves and their fellow-worshippers of much grace and edification.

I have said nothing of the disposition with which we ought to pray, because this is an important subject, which would require a much longer time than remains to me to treat of it. But I trust that what I have said will not fail to move you to greater fervour and perseverance in prayer, understanding that so much depends on it; nothing less, in fact, than our eternal salvation. By prayer alone can we obtain grace to resist temptation: “Keep awake and pray that you may not enter into temptation.” (Matt. 26:41) By prayer alone can we obtain those effectual graces which are necessary for us to work out our salvation. “Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full.” (John 16:24) God wishes our salvation, and He is always ready to give us His abundant graces, whereby we may secure it; on one condition only, namely, that we should ask for them; that we should pray. Pray, then, and pray without ceasing, “that your joy may be full;” the joy which “no man shall take from you.” The eternal possession of all good in the beatific vision of God.

Pax et Bonum

San Bruno
San Bruno O.Cart.

Reintroducing Evagrius Ponticus.

The past is filled with people who have had a great impact on our present time but are not as well-known as they should be, given the amount of influence they have had. They suffer from what is known as the “Todd Rundgren Syndrome,” named after a musician who has had a wide influence on current popular music but is barely known outside his fan base. One of these people who are not as well known in Western society as they should be is Evagrius Ponticus.

Evagrius was born in AD 345 in the town of Ibora, which was located in the Roman province of Helenopontus (his name means “Evagrius from Pontus”). The location is now in modern day Turkey. His parents were Christians, and he became a deacon in Constantinople. During his time in the imperial capital, he liked to dress in fancy clothing and flirt with women, some of whom were married. In time he became aware that his lifestyle was not productive of the sort of person he wanted to become, so he moved to Jerusalem and eventually became a monk in AD 383. He soon moved to Egypt to live in the famous monastic communities there, and died in AD 399.

He was more highly educated than many of the monks in Egypt at the time, and he wrote some theological works that are now considered quasi-heretical. He was writing at a time when orthodox Christian theology had not been as well-defined as it is now, and he was merely trying to explain theological concepts in a way he thought helpful to his intended readers, but because of the accusations of heresy, these theological works were removed from many libraries and lost to Western Christians.

Besides these troublesome theological books, he also wrote some other works dealing with the more mundane topic of monastic life, and these have been more accessible to us because they were treasured by the monastic communities that had copies of them. They are still treasured by monastic communities because of their insight into (and concrete suggestions to help correct) recurring problematic thought patterns experienced by nuns and monks. These insights into thought patterns mark Evagrius as an important early psychologist. They are also the reasons he should be better known now than he is, because his insights and helpful suggestions hold true not only for nuns and monks in the fourth century Egyptian desert; they are also helpful for us now, whether or nor not we live in monasteries.

The psychological insights of Evagrius stem from the idea that recurring thought patterns greatly influence our actions. Therefore, a person who wants to act in a loving, peaceful way needs to replace his greedy, self-centred thoughts with loving, peaceful thoughts. That is harder than it sounds. In order to do it, one must first be aware of one’s thought patterns – something of which we are rarely aware. So, the first step is to objectively observe one’s thoughts for a period of time in order to see what is going on inside our heads. After we have come to know our thought patterns, we realise that some are helpful (love, compassion, gratitude, etc.) and so we want to foster them, and others are harmful (judgmentalism, jealousy, bitterness, etc.) and so we want to lessen their frequency. Fostering the helpful ones is the easier task: whenever they pop up, dwell on them. Lessening the harmful thoughts is the difficult task. Evagrius suggests certain scripture verses to repeat to ourselves whenever these harmful thoughts pop up. Eventually the scripture verses will crowd out and replace the harmful thoughts. His suggestion does indeed work, but it is slow and difficult work. That is ok – any lessening of harmful thoughts, no matter how small and hard won, is change for the better. As our thoughts slowly become more loving and peaceful, so do our actions. One important thing to remember is the fact that having harmful thoughts is not sinful or shameful or even our fault, but wilfully grooming them and acting upon them is.

Evagrius came up with a list of eight major harmful thoughts (logismoi λογίσμοι in Greek) as a diagnostic tool for discerning which areas of our own thought patterns we need to work on: gluttony, greed, acedia, sorrow, lust, anger, vainglory, and pride. It is noticeable that some of these harmful thoughts are about good things such as food, money, and sex – the problem comes when we are obsessed with them to the point that our lives are controlled solely by trying to acquire more of them than we need or even more than we can really enjoy. Sorrow is also on the list, but it is in the sense of self-pity, rather than depression (which should be taken care of by a professional). Acedia is the one item on the list whose name is least known to us nowadays but is perhaps most experienced by us; it is a combination of sloth, loathing, boredom, and torpor. Maybe the best word we have for it now is “ennui.” Basically, it is a crippling disgust of one’s current situation, no matter how good and normal that situation is (being in truly unhealthy surroundings is another case). In other words, it is an angry desire to be anywhere but where you are, doing anything but what you are doing, and being with anyone but whom you are with. Changing one’s situation is not a cure for acedia, because unless you yourself change, you are bringing the acedia with you. A cure for acedia common to many monastic elders is not to change your surroundings, but to learn to see the inherent beauty in them and be grateful for them.

If these “Eight Logismoi” look a little familiar, it is because many of them are found in the list of “Seven Deadly Sins” which became popular in the centuries after Evagrius (the new list became more popular, not the sins; they have always been a hit). Don’t try to figure out which of the two logismoi are combined in order to bring the list from eight to seven – they are a reworking, rather than a condensation. One might get the idea that if people were coming up with lists of sins, then they were unhealthily preoccupied with sin. Actually it is the other way around: Evagrius was healthily interested in helping people live full and joyful lives free from the bondage of unhealthy and misguided attachments to the otherwise good and beautiful things of this world.

If you are interested in learning more about Evagrius, there are several books about his life and work. Three of the most popular in our library here at the monastery are: Talking Back, an English translation by David Brakke of Evagrius’ book Antirrhetokos from Cistercian Publications; Praktikos, an English translation by John Eudes Bamberger OCSO of Evagrius’ Chapters On Prayer from Cistercian Publications; and Thoughts Matter by Mary Margaret Funk OSB, a survey of writings on the “Eight Logismoi” by John Cassian (AD 360 – AD 435), a slightly younger near contemporary of Evagrius, from Continuum Publishing Company. Of course, you can always Google both Evagrius and John Cassian – there are many websites devoted to their teachings. Learning from these almost forgotten pillars of Christian life can be a rewarding experience. And while you are at it, look up Todd Rundgren.

Br. Abraham

St. Gregory’s Abbey – Three Rivers

UK: Discrimination against Christian Refugees

The UN recommended 1,358 Syrian refugees for resettlement in Britain during the first quarter of 2018, of whom only four were Christians. Britain agreed to resettle 1,112 of these refugees, all of whom were Muslims, and refused to accept the Christians.

“As last year’s statistics more than amply demonstrate, this is not a statistical blip. It shows a pattern of discrimination that the Government has a legal duty to take concrete steps to address.” — Lord David Alton of Liverpool, in a letter to UK Home Secretary Sajid Javid.

What specific initiatives, other than empty words, does the UK government aim to take to rectify the damage that has already been done and to prevent it from happening again?

The British government appears recently to have decided that it would like to give the impression that it cares about persecuted Christians. Prime Minister Theresa May said in Parliament on July 18:

“As a Government we stand with persecuted Christians all over the world and will continue to support them. It is hard to comprehend that today we still see people being attacked and murdered because of their Christianity, but we must reaffirm our determination to stand up for the freedom of people of all religions and beliefs and for them to be able to practise their beliefs in peace and security.”

The British Government even recently appointed its first Special Envoy on Freedom of Religion or Belief with Lord Tariq Ahmad of Wimbledon, a former minister, filling the post. According to the government, the role “will promote the UK’s firm stance on religious tolerance abroad, helping to tackle religious discrimination in countries where minority faith groups face persecution”.

Prime Minister May said she looked “forward to supporting [Lord Ahmad] in this new role as he works with faith groups and governments across the world to raise understanding of religious persecution and what we can do to eliminate it.”

Perhaps the UK should not be so quick to preach to others, when it does not appear to be doing much at home to help Syrian Christians, who have been among the most persecuted for their faith since the civil war in Syria began seven years ago:

According to information obtained from the UK Home Office by the Barnabas Fund, the UN High Commissioner for Refugees (UNHCR), during the first quarter of 2018, recommended 1,358 Syrian refugees for resettlement in the UK, of which only four refugees were Christians (no Yazidis were recommended). The Home Office agreed to resettle 1,112 of these refugees, all of whom were Muslims, and refused to accept the Christians.

This decision was made despite the fact that approximately 10% of the pre-2011 population of Syria was Christian – a number that has reportedly fallen to 5%. There were also an estimated 70,000 Yazidis in Syria. Yazidis, with Christians, were among the groups most viciously targeted by ISIS in Syria and Iraq. In 2017, moreover, according to the Barnabas Fund, the UNHCR recommended 7,060 Syrian refugees for resettlement in the UK, of whom only 25 were Christians and seven were Yazidis. The Home Office ended up accepting 4,850 Syrian refugees – of whom only 11 were Christians.

While the UK appears to favor Muslim refugees over Christian ones, the fault does not lie with the UK alone. Lord David Alton of Liverpool, a life peer in the House of Lords, wrote in a letter to Home Secretary Sajid Javid:

“There is widespread belief, justified or not, among the religious minorities of Syria that the UNHCR is biased against them. The UK has a legal obligation to ensure it does not turn a blind eye to either direct or indirect perceived discrimination by the UN.

“It is widely accepted that Christians, who constituted around 10 per cent of Syria’s pre-war population, were specifically targeted by jihadi rebels and continue to be at risk.

“…As last year’s statistics more than amply demonstrate, this is not a statistical blip. It shows a pattern of discrimination that the Government has a legal duty to take concrete steps to address.”

There certainly does appear to be “a pattern of discrimination” that has been ongoing since at least 2015. According to the Barnabas Fund, the UNHCR, in 2016, recommended 7,499 refugees to the UK, of whom only 27 were Christians and five were Yazidis. In 2015, out of 2,637 recommended refugees, 43 were Christians and 13 were Yazidis.

In December 2016, Nina Shea, Director of the Center for Religious Freedom of the Hudson Institute, asked the UN’s High Commissioner for Refugees at the time, António Guterres, to explain the disproportionately low number of Syrian Christians resettled abroad by the UN. “Mr. Guterres said that generally Syria’s Christians should not be resettled, because they are part of the ‘DNA of the Middle East,'” writes Shea.

Guterres’ statement was a blunt admission of the UN’s apparent disregard for Christian lives, not least because only 9 months earlier, in March 2016, US Secretary of State John Kerry had said, “(ISIS) is responsible for genocide against groups in areas under its control including Yazidis, Christians and Shiite Muslims”. The UN itself stated in September 2005:

“[A]t the United Nations World Summit, all Member States formally accepted the responsibility of each State to protect its population from genocide, war crimes, ethnic cleansing and crimes against humanity. that all member states had accepted “the responsibility of each State to protect its population from genocide, war crimes, ethnic cleansing and crimes against humanity… world leaders also agreed that when any State fails to meet that responsibility, all States (the “international community”) are responsible for helping to protect people threatened with such crimes.”.

The apparent discrimination against Christians by the United Kingdom and the UNHCR is all the more disturbing in light of studies that find Christians to be the most persecuted faith in the world. Christians are “the most widely targeted religious community, suffering terrible persecution globally”, according to a 2017 study by the University of Notre Dame’s Center for Ethics and Culture, the Religious Freedom Institute and Georgetown University’s Religious Freedom Research Project. In June, the ninth annual Pew Research Center report on global religious restrictions also found that Christianity was still the world’s most persecuted faith, with Christians being harassed in more countries (144) than any other group.

In light of these facts, it would certainly appear, as Lord Alton states in his letter, that the UK has indeed been “turning a blind eye” to the plight of Christian (and Yazidi) refugees for several years. Now that May has announced that her government stands with persecuted Christians all over the world, the question remains: What specific initiatives, other than empty words, does the UK government aim to take to rectify the damage that has already been done and to prevent further damage?

Memorable Words of Life For Everyone Trying to Lead the Good Life By Fr. Francis Acharya OCSO.

Modelling their life on the early Church of Jerusalem, they lived the
common life to the hilt, sharing living quarters, basic amenities and
goods. Prayer services were initially in Syriac. Fr. Francis, driven by the
typical Cistercian search for authenticity, traveled all the way to Iraq
and managed to procure original Syriac prayers of the Antiochean rite
(the Penqito). By a Herculean effort spanning nearly two decades, he
translated selected portions into four volumes totalling 2300 pages,
named Prayer with the Harp of the Spirit. “…He has freely used his
sources with striking effect, reflecting the Christian freedom and
creative genius of the great masters of liturgical prayer in the past”
wrote Orientalia Christiana Periodica of the Pontifical Oriental
Institute. Rome, praising the first of this quartet, adorned as it is
with ‘seeds of the word’ gleaned from the spiritual heritage of
India. A book of daily readings on the Lives and Saying of Saints

St. Mary’s Hermitage Press – the publishing branch of St. Mary’s Hermitage are extremely delighted to make available to the Friends of St. Mary’s Hermitage their latest publication free of charge.

Memorable Words of Life For Everyone Trying to Lead the Good Life By Fr. Francis Acharya OCSO.

This book came into existence quite by accident after Bishop Alistair said that he would like to one day visit the Monastery of Our Lady of Kurisumala in Vagamon India. Dom Ugo-Maria ESB had a look at their website and saw an opportunity and contacted Father Abbot Savanand OCSO.

Several emails and 13 days later we present to our readers on behalf of Kurisumala Abbey a book that we hope will enlighten you.

Click on image to download

May the Holy Spirit enlighten you and Guide you always.

Dom. Ugo-Maria ESB (csr)