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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

lanspergius
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. 

Pax.


(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.

So….

  • 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.

Abraxas

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…

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

The contemplative life according to St. Hildegard of Bingen – Part One

It should be remembered that until now the Church has always encouraged contemplative life for religious men and women. The separation from the world to religious life constitutes a state of perfect life and is necessary for the Mystici corporis Christi  (The Mystical Body of Christ) as a manifestation of one’s holiness and as a permanent source of grace.

The sanctuary of the cloisters of female contemplative life has been violated by the latest stipulations issued by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. The Apostolic Constitution Vultum Dei Quaerere on womens contemplative life [June 29, 2016], and Cor Orans [April 1, 2018] the “Implementing Instruction of the Apostolic Constitution for “Vultum Dei” on Women’s Contemplative Life, as was explained in an Italian article by Veronica Rasponi “La distruzione dei Monasteri femminili”[The Destruction of Women’s Monasteries – our translation can be read here], published in «Corrispondenza Romana» on October 10th last, states that the sole purpose of the Apostolic Constitution was to cause harm to the founding principles of cloistered monasteries, and to the juridical autonomy (sui iuris) of each monastery.  Corrispondenza Romana call’s it the ‘Sovietisation’ of the monasteries.

It should be remembered that until now the Church has always encouraged contemplative life for religious men and women. The separation from the world to religious life constitutes a state of perfect life and is necessary for the Mystici corporis Christi  (The Mystical Body of Christ) as a manifestation of one’s holiness and as a permanent source of grace.

However, the enclosure regime means a separation from the world, and not from the society that the nuns support with their prayer and penance. Pius XII in the encyclical Sacra Virginitas of March 25, 1954, explains that the renunciation of the world by nuns, protected by enclosure, is not the equivalent of social desertion, but rather allows a wider service to be given to the Church and society.

Pio XII
Pio PP. XII

The same Pius XII, in his Apostolic Constitution Sponsa Christi of 21 November 1950, foresaw a birth of the federations of monasteries, as an instrument to help revitalise  the life of some monastic communities which, following the war, had found themselves isolated and in difficulties. The experience did not turn out to be a happy one and should have imposed an abandonment of these forms of structures, by contrast under the pontificate of Pope Bergoglio it has increase exponentially, delivering a mortal blow to the institutions of female monasteries.

The word “monastery” enters into the Italian language during the first half of the XIII century, from the late Latin monastērĭum, from the Greek word μοναστήριον, of μοναστήριοςmonasterios from μονάζεινmonazein “to live alone” from the root μόνοςmonos “alone” (all Christian monks were originally hermits); the suffix “-terion” indicates a “place for doing something”. The earliest extant use of the term monastērion is by the Alexandrian philosopher Judaeus Philo On The Contemplative Life, ch. III.

The monastery, therefore, by its very nature, must be a place of solitude (separation from the profane world), of silence (care of the intimacy of the soul with the divine realities), of prayer (communication of the soul with the Most Holy Trinity and the Virgin Mary), these persona’s, have always been the pillars upon which the very fabric of the claustral life was founded on.

But it is evident that the emergence of the “Federation of monasteries”, “Association of monasteries” and the “Confederation of monasteries” is a calculated obtrusion inflicted by the Vatican, which inevitably, undermine with the addition of an irregular hybridisation of external influences that are now present in every single cloisters – it is being perceived by many religious as a sort of “globalisation” connecting different monastic charisms (in this manner they become less and less monastic and are steadily absorbed by the diktats that are foreign to the abbey’s), furthermore the disperse and confusing “refresher courses” – eventuate the suffocation and repression of the sacred independence that the Church, in its wisdom, had until now defended the custody and protection of every single consecrated soul.

The life of the cloister is a self-giving to the Bridegroom Jesus, which implies transcending the world to set out on a privileged path of greater communion with God and, precisely by virtue of this communion, the nun, bride of Christ, intercedes for the people who live in society and for the redemption of souls. A mission, that is irreplaceable.

The Cor Orans document concerns all monasteries and its application was immediate from the moment of its publication (April 1, 2018). “The provisions of the Apostolic Constitution Vultum Dei quaerere for all the monasteries concerning their obligation to enter a Federation of monasteries also apply to other structures of communion such as the Association of monasteries or the Conference of monasteries;” “This obligation also applies to monasteries associated with a male institute or gathered as an autonomous monastic congregation;” “Individual monasteries must comply with this within one year of the publication of these Instructions, unless they have been legitimately dispensed;” «Once this period has elapsed, this Dicastery will assign monasteries to one of the Federations or to other existing structures of communion».

In the course of the history of the Church, when the places of contemplation have dwindled, the saints have reacted with force and determination to restore the reality that in the world represents a more perfect connection between heaven and earth, respecting the chronological order, of the teachings of three saints who made the contemplative life the sole reason for their existence, acting and reforming what did not work and thus becoming an exemplar prototype and teacher for the Church: Saint Hildegard of Bingen, Saint Clare of Assisi, Saint Teresa of Avila.

Doctor of the Church Hildegard von Bingen O.S.B. (1098- † 17 Sept., 1179), a Benedictine nun and abbess, was unyielding in bringing back prelates onto the right path, monks and nuns who transgressed the dictates of Tradition. A spokesperson of God, who admonished and taught by divine command. With regard to Hermann I von Arbon, O.S.B. († 20 Nov. 1165), Bishop of Konstanz [Constance], his cry of solicitous conversion is

Herman I von Arbon Bishop of Constance
Hermann von Arbon

manifest in order to be saved and to guide others to salvation: “Many workers [in the building of the Church] come to you and seek the narrow and narrow path. But you – according to the disposition of your heart – speak with magniloquent presumption and arouse indignation in their hearts. Turn from the darkness to the right way and enlighten the spirit of your heart so that the Father of everything does not turn to you saying: «You, mad, why do you go up on a support that you have not built?». For the day will throw in the darkness that man whose work does not follow the right path” (Gronau, E., 1991. Hildegard von Bingen, Stein am Rhein: Christiana Verl. p. 398).

Hildegard’s peregrination from one monastery to another, giving life and realism to the tired, dejected and demotivated in the face of arrogance of those with civil or ecclesiastical authority, who kept them in check using power and money. But in spite of the distortions and sins of men in the beloved Church, Hildegard did not lose her hope or her conviction. She not only took care of the great sinners in the Church, she also gave life to those who, for example, the abbess Sofia of the Benedictine monastery of Kitzingen, who felt tired and had wanted to abdicate her office.

This prophetess of the Church, therefore, helped individual children to rediscover, their own responsibility be they little or great, the vigour’s of the Faith and the beauty of working for the Kingdom of God. The echo’s of this teacher, who brought a new and healthy ferment, salt and flavour to the different ecclesiastical realities, which then spread throughout Europe.  

She urged the strengthening of the soul and bear the burden’s of work and of one’s duties; she called them to combat, inviting them to go against the will of the ecclesiastical and/or the civil authorities who argued against contemplative life according to the will of God. Se wrote to the abbess Sophia: “Accept these words by virtue of the true vision of the divine mysteries! O daughter, born of the man’s rib when God created man! Why do you incessantly suffer pain, so that your spirit is like the variable clouds carried by the storm, now it is clear how the light then suddenly darkens? This is your spirit because of the scandalous customs of those who do not shine before God. But you say: ‘I want a little peace, I want to make myself a place where the heart can find refuge, where the soul is at peace’. O daughter, it is not a merit before God to throw away the burden and abandon the flock, for your heart does not shine in that weakness which causes you so much pain because of the innocence of earthly life. You, on the other hand, must live because God’s grace wants it. So watch yourself from getting away from it and letting your spirit wander. May God help you, so that you may be alert in pure knowledge!”(Gronau, E., 1991. Hildegard von Bingen, Stein am Rhein: Christiana Verl., p.p. 383-384).

She sustained the weak and the wavering, at the same time she responded to the heretics, particularly the Cathars, and solved detailed and difficult theological questions that bishops, abbots and monks had placed on them. She submitted to the Lord the questions that were asked of her and the Light, which had from her childhood always accompanied her, presented her with the visions in which she received the answers. From Paris they wrote to have explanations, as did the Magister Odo of Cheriton († c. 1246), who at the Synod of Trier had heard Pope Eugene III read aloud the pages of the work of Edward Scivias, and for this reason wanted to get in touch with the author, at the end of solving the theological diatribe of those who denied that God is fatherhood and divinity together.

St. Hildegard’s relations with the Bishops of Trier were excellent, both with Bishop Hillin de Falemagne († October 23, 1169) and with Arnaut I de Vaucourt († May 25, 1183). There was a special bond that linked them to the Benedictine monastery of St. Eucharius [St. Matthias Abbey in Trier], the oldest in Germany. The life of the bishop-princes were extremely complex, their power divided between the temporal and the spiritual; the prince-bishop being both a bishop and civil ruler of a secular principality and suzerainty.

Their divided consciences were petitioned by the prophetic voice of the “Holy Mother” as it was called, to which Archbishop Hillin of Falmagne († October 23, 1169) pleading, as a “sinner”, to have some droplets of her words as spiritual comfort for his soul.  Hillin had engaged in correspondence with Hildegard, having approached her for advice and under his auspices had visited Trier, to preached a stern sermon to the clergy and people thereof.

Mother Hildegard did not allow herself to procrastinate: «So wisdom resounds and says: this is the lukewarm weather of the donnicciole […]. [ed. donnicciola: a fishwife, or woman of humble condition, or mean, ignorant: gossip; a sissy or a man with weak fearful disposition]. But now listen, o shepherd: divine justice holds you firmly because the grace of God has not penetrated you in vain. However, when you undertake a good work, you tire quickly. Even when, summoned to the festive Mass, leading in prayer, you soon tire [ed. that is, during the Mass his mind wandered and his temporal thoughts intruded.]. […]. The tower is assigned to you [ed. the diocese]. Protect the tower and cause the whole city not to be ruined and destroyed. So watch out, keep the discipline with an iron sceptre and educate yourself. Grease the wounds of those who have entrusted themselves to you». Hildegard spoke of the negligence, corruption and misuse of power by the clergymen; her words regarding the hierarchy of the Church were anything but reassuring: she unrelentingly denounced the evils present in the church and her words reverberate like thunder within it.

Corrupt Clergy
Corrupt Bishops and Clergy…

So corrupt was the situation, both from a doctrinal and moral point of view, of the dioceses and monasteries in Germany, that the Lord allowed her to leave the cloister to reproach those who did not do their duty. On her first long journey, which she achieved when she was almost sixty years old, she had crossed the entire region of the Main River to Bamberg and Steigerwald (1158-1159). In 1160, during an illness that lasted three years, he reached the mountainous region of Hunsrück towards Trier, descending the Moselle to Metz, in the Lotaringia towards Krauftal, near Saverne.

Journey Made by Hildegard von Bingen Between 1158-1171 A.D.,
Journey Made by Hildegard von Bingen Between 1158-1171 A.D.

The third journey (1161-1163) led her to travel the Rhine in the direction of Cologne; then she reached Werden on the Rurh and, probably, Liege. Later she was seized by another disease that lasted three years, forcing her to bed and between 1170 and 1171 undertook the last journey of her life, in Swabia, above Maulbronn, Hirsau, Kircheim, up to Zwiefalten. It took a lot of physical and mental effort to scold monks and nuns, abbots and abbesses in an attempt to re-establish monastic discipline and order. Alas, it was not enough, she publicly preached conversion and penance, she did it on the road she travelled, in the marketplaces of the cities she visited, or in the great churches, in front of the clergy and the faithful.

This is what the Lord requires and this she willingly gives, remaining a cloistered nun, despite serving an itinerant apostolate, aimed at healing, with rigour, those who have been gravely and dramatically led astray. And her labours produced the prodigious fruits of a return to the spiritual and ecclesiastical order for the good of the Church and of civilisation, according to what is due to our Creator.

The destruction of female Monasteries

A literal or metaphrase (word-for-word) translation by a Hermit of Saint Bruno of the article “La distruzione dei Monasteri femminili” by Veronica Rasponi of Corrispondenza Romana.


monache di clausura
The Clarisse of Terni behind their enclosure.

(by Veronica Rasponi) The destruction of the female Monasteries is under way. Ever since the constitution on the contemplative life Vultum Dei quaerere appeared on 29 June 2016, The Corrispondenza Romana has denounced the program of the “sovietisation” of the Monasteries.

Now a further step have been taken by the Cor Orans instruction on the contemplative life of women, on April 1, 2018, which constitutes an application of the previous document. Few, with the exception of Vatican expert Aldo Maria Valli, who has dedicated three articles to this topic on his blog, have been aware of the gravity of the danger.

It should be remembered that the Church has always encouraged the contemplative life of religious men and women. The separation from the world of religious life constitutes a state of perfect life and is necessary for the Mystical Body of Christ as a manifestation of one’s holiness and as a permanent source of grace.

One of the main characteristics of the monastic communities was their legal configuration. According to the Church’s tradition, female monasteries are sui juris, i.e., autonomous and independent houses in relation to their internal regime.

The only form of dependency that they have is that from the bishop or, in some cases, from the superior of the male branch of the same order. This configuration reflects the proprium of each monastery, which is the separation from profane society. Monaco (monk) means “only”: solitude, and prayer are the pillars on which every monastery lives.

However, the enclosure regime means a separation from the world, not from the society that the nuns support with their prayer and penance. Thus Pius XII in the encyclical Sacra Virginitas of March 25, 1954, explains that the renunciation of the world of nuns, protected by enclosure, is not equivalent to social desertion, but rather allows a wider service given to the Church and society.

The same Pius XII, with the Apostolic Constitution Sponsa Christi of 21 November 1950, foresaw the birth of federations of monasteries, as an instrument to help the life of some monastic communities which, following the war, had found themselves isolated and in material difficulties. The experience did not turn out to be happy and would have suggested the abandonment of these structures, which instead under the pontificate of Pope Francis have multiplied, affecting a mortal blow to the female monasteries.

The new discipline envisaged by Cor Orans wants to suppress any form of legal autonomy, to create macro-communities presented as “structures of communion”. A series of bureaucratic and cumbersome organizations are born, which the Pontifical Instruction punctiliously lists.

We have the Federation of monasteries, because “in the sharing of the same charism the federated monasteries overcome isolation and promote regular observance and contemplative life” (n.7); the Association of monasteries, because “in sharing the same charism, the associated monasteries collaborate with each other” (No. 8); the Conference of monasteries, “in order to promote contemplative life and to foster collaboration among monasteries in particular geographical or linguistic contexts” (No. 9): the Confederation, as a “connecting structure between federations of monasteries for the study of topics related to the contemplative life in relation to the same charism, to give a unitary direction and a certain coordination to the activity of the single Federations »(n.10); the International Commission, as a “centralized body of service and study for the benefit of the nuns of the same Institute, for the study of themes relating to the contemplative life in relation to the same charism” (No. 11). Finally, we have the monastic Congregation, which is a “structure of government among several autonomous monasteries of the same Institute, under the authority of a President who is Superior Superior and of a general chapter which is the highest authority in the monastic Congregation” (No. 12). Missing only the Federal Assembly. Recites n. 133: “The communion that exists between the monasteries becomes visible in the Federal Assembly, a sign of unity in charity that has the primary task of protecting the charismatic patrimony of the Institute among the federated monasteries and promoting an adequate renewal that harmonizes with it. except that no Federation of monasteries of nuns or Confederation of federations represents the entire Institute “.

Membership of these bureaucratic bodies is mandatory. In the final provisions of Cor Orans it is specified that “what is laid down in the Apostolic Constitution Vultum Dei quaerere for all the monasteries about the obligation to enter a Federation of monasteries also applies to another structure of communion such as the Association of monasteries or the Conference of monasteries”.

With the obligation of having to belong to these structures the monasteries lose, de facto even if not de iure, their autonomy to flow into an anonymous mass of macro-communities within which they organise training courses, debates, refresher meetings, moments of comparison that will see the nuns enter and leave the monasteries to live in a situation of perennial psychological and material instability.

Each community is called to develop a systematic and integral permanent formation program that embraces the whole person’s existence. The sisters need this “ongoing formation” to cultivate “the spiritual, doctrinal and professional capacity, the updating and maturation of the contemplative, so that it can carry out its service to the monastery, to the Church and to the world in an increasingly adequate manner.” (No. 236).

Every nun “is encouraged to take responsibility for her own human, Christian and charismatic growth, through the project of personal life, dialogue with the sisters of the monastic community and in particular with her major Superior” (No. 237).

The responsibility of formation belongs to the Major Superior, “who promotes the ongoing formation of the community through the Conventual Chapter, the days of retreat, the annual spiritual exercises, the sharing of the word of God, periodic revisions of life, recreations in common, days of study, personal dialogue with the sisters, fraternal meetings” (No. 238).

In order to guarantee this formation, the same papal enclosure is in fact abolished, because it also gives permission to enter the monastery to those whose skills are necessary for formation (No. 203), or to create chaos within the community.

The key words are “overcoming isolation” (n.7), “dynamic fidelity to one’s own charism” (n.70), the “undeniable value of communion” (n.86). Where these elements are missing, the monasteries can be suppressed. In those who survive, the atmosphere of peace, recollection and order that has reigned there has to be destroyed. Those who live in monasteries and those who aspire to enter it you have been warned.

At one time the nuns longed for diocesan canonical recognition and then for the pontifical recognition as the supreme guarantee of the stability of their life in common. Today, those who aspire to contemplative life and do not want to lose their vocation will be better oriented towards the establishment of de facto religious associations, independent of ecclesiastical authority, taking care not to ask for that canonical recognition that would mark the end of their spiritual life. (Veronica Rasponi)


Historically the Vatican has already caused its own version of the protestant led dissolution of monasteries.  The Sisters of Auerbach in Germany, the contemplative sisters of Saint John a French Catholic community founded by Fr Marie-Dominique Philippe at Fribourg in Switzerland, and the 15 dissolved cloisters of the Franciscan Sisters of the Immaculate in Italy. With a Rescriptum ex Audientia: prior consultation with the Holy See for the erection of diocesan institutes, 20.05.2016, which was made public only last May 11th, Pope Francis has revoked the previously sui iuris in church history of the right of a diocesan bishops to recognise a new religious community. The approval of the Holy See was given on June 1. With this Rescript, Francis noted that the establishment of an order by a diocesan bishop without the prior consent of Rome will be considered as null and void. [Editor]

 

And the Word became flesh…

This is the heart of the Christmas announcement: the answer to the radical question of man, that is, where to find the light and life in a world full of death and darkness, it is offered by God who sends his Son to become a man among us…

Dear Brothers and Sisters,

A solis ortu usque ad occasum laudabile nomen Domini… (Psalmi 112:3)

In parishes, the commentary on the Christmas gospel is very often the opportunity offered to the parish priest to speak to an unusually packed assembly. We can therefore give in to the temptation to say things that engage the attention of even the most distracted, especially worrying about teaching something good, to those many who rarely hear a sermons. The liturgy seems to invite this by proposing a text that is anything but popular: the prologue of John, a text that makes you want to talk about something else. There is no polemic intention in this observation, which among other things recognizes all the common sense of such reasoning. Leaving it up to every parish priest to locally update everyone on the mystery of Christmas I would like to propose a reading closer to the theological meaning of the Johannine prologue, and in particular of the central term: the Word, the Word, or rather the Greek noun logos. It’s a comment that derives from my notes of a beautiful conversation heard many years ago by the then Cardinal Martini of Milan, his words and his ideas are unfortunately filtered by my blunders and small personal insights, but Christmas is also time of poverty and in the crib, next to the child, there was also a donkey. This is why I offer them as they are for your reflection.

* In the 18 verses of the prologue there is a small drama unfolding, a story that opens with the origin of the world and takes place in the fullness of time. The absolute protagonist of this adventure is the word Logos that in Latin translates as Verbum, which my mother tongue of Italian translates to: In principio era il Verbo… or into English In the beginning was the Word

This word logos is a despairing word, perhaps because it a the Greek word that has more than one meanings: mind, reason, expense account, and many other extremely disparate things. One wonders why John chose this word instead of choosing more precise ones. For example, if he wanted to point to the “word of God“, why did he not choose rema, which was perhaps the most appropriate term to expressly indicate the creative word of God? If he wanted to indicate “wisdom“, why did he not choose sophia or other similar words? Probably John wanted to offer us all together the various possible meanings of this term, to offer us a kind of ladder to ascend, degree by degree, to a deeper understanding of the mystery of the incarnation.

* For a Greek the most obvious meaning, that he understood from the use of his philosophers of the term, was that of logos of things, that is, the ultimate reason for being from reality: why is everything around us that way? What is its origin? Its meaning? Its end?

If we begin to look at the Logos in this way emerge five fundamental meanings, which John seems to have connected to one another, as if they illuminate each other:

1. reason for being from reality;

2. creative word:

3. authoritative wisdom of creation

4. illuminating and life-giving word

5. revealing word: the Son of God comes among us in Jesus (incarnates), and it is Jesus who reveals the Father.

1) The Logos is the ultimate reason of things: The ultimate reason for everything and above all of my existence in God. This is certainly a first message, perhaps implicit, but very evident of this gospel. My existence as it is (and that of the whole human situation) has a reason, it has a why, it has a meaning. And this ultimate meaning, hidden within God, came to me in the flesh at some point in history, in a concrete human person: the Logos became flesh.

2) The Logos is the creative word: Where is this ultimate meaning of all reality, of all things, of my human situation? It is in dependence on God. It is in the fact that we have all been created by him and by him alone. Everything was done through him. And it would be foolish and disastrous to forget it! To welcome this dependence with gratitude and to live it in praise and obedience is the only true possible wisdom.

3) The Logos is the authoritative wisdom of creation: With God, our dependence on Him, it is the ultimate reason not only of the being of things, but of being in the “here and now”. That is: all situations of existence, all that has happened and takes place now, has a meaning in God’s ordaining wisdom. No human situation is therefore meaningless, even the strangest apparently: both my situation as a man, and the situation of others and of the world, and the situation of the Church. Everything has a meaning in God’s ordaining wisdom and only in reference to Him are the answers to the radical questions of man about life and the darkness that often surrounds him.

 4) The Logos is Light and Life: The sense that God helps us to discover within reality, if we let ourselves be guided by Him, is luminous and vivifying. Despite the obscurity of the present situation of man, despite the human tragedy that surrounds us, despite the trials of the Church and the almost absurd situations in which the world finds itself and we can find ourselves too, there is at the bottom of everything a “gospel”, good news: there is a luminous and vivifying reason for all these things, if we only know how to grasp it and let ourselves be transformed by it.

5) This Logos is Jesus Christ among us who speaks to us of the Father: The words of Jesus, which we hear in Scripture, his own personal reality constitute the luminous and edifying sense of the whole human experience as we perceive it. This is the secure and necessary background on which all the subsequent construction is grafted. Without this basic trust in the creative wisdom that regulates the present situations and manifests itself in Christ, there is no hope of doing better, there is no hope of changing oneself and there is no hope for the world. Indeed, our hope lies in this source of everything in the ultimate reason, which is the divine creation and the presence among us of Jesus Christ, who reveals the words of God and creates a situation of truth and grace in the world: Jesus “full of grace and truth” (1:14).

St. Mary’s

MERRY CHRISTMAS!

 

Fourth Sunday in Advent 2019

“you shall call his name Jesus. He will be great, and will be called the Son of the Most High”

In the Homily given at Holy Mass last Thursday, we recalled that the incarnation of the Son of God, which we celebrate at Christmas, first of all it communicates God’s passion for human history; God saves us in history, not preparing salvation  in a laboratory which means, that He walks the road with us and makes use of our life to construct history. The feelings of discouragement, to the intervals of excessive modesty or lamentable attitude of believers, we recall the closeness of a God who lowers Himself, trusts us, needs our collaboration and even our mistakes and, therefore, He involves us in the history of salvation as responsible protagonists and not as passive recipients.

This reality is beautifully symbolised for us by Mary’s life and faith. This fourth Sunday of Advent closes the path of preparation for the coming of the Lord, introducing us to the intrepid faith of His Mother, His smallness which nevertheless opens up to the speculation of God and allows for the dream of a liberated humanity that the Father intends to accomplish by sending His Son into our midst. Of Mary, of His listening, of His generous availability and His “fiat”, God made use to build a new history, to begin “the new heavens and the new lands”, writing the word of “salvation” upon the existence of men!

Leafing through the Liturgy of the Word, starting at the Second Book of Samuel, we could say that God, in His love, chose to build His house among us, to plant His tent, stooping down to accompany us. But first of all, He needs a “home” to become a hospitable temple for His coming and finds it in Mary Most Holy. To the prophet David, who intends to build a great temple to “house” the Ark of the Covenant, God calls to mind through the prophet that: “the Lord declares to you that the Lord will make you a house.”  This is the wonderful “exchange” of logic that works within God: it is not we, primarily, who have to do something for Him but it is He who leans down to our humanity to transform it. It is God who makes us a welcoming home, a refuge and a consolation, a shelter and a rest.

If this project of love takes place thanks to Mary’s yes, then she is home, she is the ark, she is a temple, she is a welcoming space for the Messiah who is born. She welcomes Him to present Him to the world and, thus, becomes the dawn of hope for humanity and contributor to the history that God wants to build. It is therefore important to grasp the reference to Christ within this Gospel passage and how the Mother is great precisely because she shifts the attention to the Son, makes us fix our gaze on Him, she refers us to Him. The Gospel of the Annunciation, therefore A few days before Christmas, He intends first of all to make it clear to Mary and to us, who really about to be born and who He is: “you shall call his name Jesus. He will be great, and will be called the Son of the Most High”. The Son to be born is the Son of God, he is the heir of king David – to whom for this reason God had said “the Lord declares to you that the Lord will make you a house” – it is God who will reign forever, fulfilling the promises of justice, of peace and salvation for all of humanity.

Finally, of the Annunciation to Mary we can also highlight the style of God: He comes to any place, in the ordinariness of the life, to an ordinary girl. God is always at the centre of our daily life, in the outermost fringes and the most unassuming, with small and silent gestures. It does not only touch us during the solemn liturgies or powerful professions but, with the Father’s love, it also touches upon every aspect of our daily lives, during our burdensome intermittent routines, in our daily sobriety. And to decisively pronounce a magnanimous “yes”, like that of Mary, thus permitting our transformation of life upon us and the world.

We are few days from Christmas, le us pledge to not allow ourselves to be distracted by the noise and by shimmering lights, let us learn from Mary. From her we learn faith, which offers us a collaboration with God’s story of our history, focusing not only on our limitations and our errors but, trusting instead, in His action which can do great things within us and that, in this manner, our history can help transform the world; we learn hospitality, which means ensuring that we become the house where God is born, to welcome Him in intimacy as well as in the countenances of our brothers, especially the poorest; we learn a love for daily life, which means searching for and finding the traces of God in every small thing, in small gestures, in remaining vigilant and paying attention to what happens within and around us. May Mary Most Holy enlighten us, guide us and fill our hearts with joy in expectation of the Lord who is coming.

From St. Mary’s Hermitage in Canterbury and the Hermits of St. Bruno – Merry Christmas and Happy New Year 2019

For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called “Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.” Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and with righteousness from this time forth and for evermore. The zeal of the Lord of hosts will do this.

To formulate our Christmas wishes, this year we were inspired by several speeches that St. John Paul II said on the occasion of Christmas, during his pontificate: this to feel still alive his presence and implore his help and his blessing .

For while gentle silence enveloped all things, and night in its swift course was now half 154531347714120038gone, your all-powerful word leaped from heaven, from the royal throne, we have seen His glory, glory of the Only Begotten from the Father. Sing to the Lord, bless his name, announce his salvation day by day. (Antif.monast.)

Christ was born for us, come, let us adore Him! Together we come to you, on this solemn day, sweet Child of Bethlehem, that when you were born you hid your divinity to share our fragile human nature. Illuminated by faith We recognise you as the true God incarnate for our love. You are the only Redeemer of mankind! It is our faith, is the energy that allows us to live and hope.

The Mystery of the night of Bethlehem lasts without interval. It fills the history of the world and stops at the threshold of every human heart. It even stops upon your heart! It ranks us among the seekers of Light. Every man, and citizen of Bethlehem that evening, would have able to look at Joseph and Mary and say: there is no room, I can not welcome you. And every man of every epoch can sadly repeat and and say to the Word, who became flesh: I cannot welcome you there is no room, my heart is sodden with things.

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The feast of Christmas gives a Christian sense to the succession of events and human feelings, projects, hopes, and it allows us to trace in this rhythmic and apparently mechanical flow of time, not only the course of mankind’s tendency to peregrinate, but also the signs, the trials and appeals of Providence and divine Goodness.

Therefore, we can transform and debase Christmas as a reckless waste of time, effort and finances, an event that can easily be characterised as consumerism: Christmas is the feast of humility, of poverty, of divesting oneself, the labefaction of the Son of God, who comes to bless us with his infinite Love.

Christmas is the feast of mankind. Man is born. One of the billions of men who are born, are born and will be born on earth. Man, an element of great statistics. No coincidence that Jesus came into the world during the time of a census; when Tiberius Caesar Divi Augusti filius Augustus the Roman emperor wanted to count how many subjects where  within his empire. Man, the object of this calculation, considered under the category of quantity; one among billions. And at the same time, one, unique and unrepeatable. If we so solemnly celebrate the birth of Jesus, we do so to testify that every person is someone, unique and unrepeatable. If our human statistics, human cataloguing, human political, economic and social systems, these simple human probabilities cannot assure mankind that he can be born, exist and operate as unique and distinctive individuals, then all this is assured by God Himself. For Him and before Him, man is always unique and distinctive; someone who is eternally conceived and chosen; someone called and named by their rightful name. Thus the Child of Bethlehem comes to give us back our true identity and dignity as children of God.

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Christmas is the feast for all the children of the world, of all, remembering that we are also the children of God, whom he loves unreservedly, for He sees is no difference in age, race, nationality, disability or ability, single or celibate, religious belief, gender or sexual orientation, language or origin. to Him we are just His children whom he Loves like any father. Christ was born in Bethlehem for the whole world without exception. Representing every individual person on or off this world (we have to consider those who work in space now). Together and with everyone He speaks of His first day on this earth; the first message of the Child of a poor Woman; of the Mother who, after the birth, “wrapped him in swaddling clothes and placed him in a manger, because there was no room for them at the Inn”.

*** These Words that are the fulfilment of Jesus Christ ***

“For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called “Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.” Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and with righteousness from this time forth and for evermore. The zeal of the Lord of hosts will do this.”

Today is the day of the Lord’s Christmas! The Father has given us his Son: for this ineffable gift we are full of joy.

Today, day of joy, the joyful proclamation of the birth of the Son of God resounds for the inhabitants of the whole world: Christmas is a mystery of grace to be contemplated; Christmas is an extraordinary event to share. The most beautiful gift is peace in the heart. Our wish for Christmas is that everyone can be happy today, tomorrow and always. Merry Christmas, may it be full of happiness and prosperity! Pass this happy festivity of the birth of our Lord in love and serenity.  We, The Hermits of Saint Bruno have been doing it for years now, whispering to everyone and to each of you from the cells of the Hermitage, our fraternal good wishes as we supplicate from the Son who is born, the most favoured blessings for each and every single human being in Anno Domini 2019.

– The Hermits of San Bruno, at St. Mary’s Hermitage nr. Canterbury in Kent –

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A View from the Tower of London: A Review of “Autobiography of a Hunted Priest” by Fr. John Gerard S.J.

Everywhere a hunt was being organised for Catholics and their houses searched; in every village and along all the roads and all along the roads and lanes very close watches were kept to catch them

PATHEOS:DECEMBER 10, 2012 BY PAT MCNAMARA

Read my Goodreads Review         Buy Autobiography of a Hunted Priest

There’s an undeniable mystique about 16th-century England, an era peopled with colourful characters like Henry VIII, epic events like the Armada, the adventures of Francis Drake on the Spanish Main, the Reformation, and the heroic stand of St. Thomas More. An exciting if overlooked tale of heroism is the work of the Jesuits to keep Catholicism alive in 16th-century England. Hundreds of Englishmen trained abroad, their religion outlawed, returned home to restore the “old faith,” facing certain death if caught. Many are listed today in the Roman martyrology.

For four decades, Ignatius Press has reclaimed many forgotten Catholic classics. One of these is Autobiography of a Hunted Priest, by Father John Gerard (1564-1637), an English Jesuit who spent eighteen years clandestinely ministering to his fellow countrymen. Born a Catholic in Derbyshire, young Gerard studied in Europe where he joined the Jesuit order. Founded in 1540, the Jesuits were the shock troops in the campaign to win Protestant Europe back to the Catholic faith.

Trained and ordained on the continent, Father Gerard secretly returned to England in the fall of 1588. Anti-Catholic hostility, exacerbated by the recent defeat of the Spanish Armada, was at a fever pitch: 

Everywhere a hunt was being organised for Catholics and their houses searched; in every village and along all the roads and all along the roads and lanes very close watches were kept to catch them.”

Catholics were forced to attend Protestant services or pay a fine. (Only the wealthy could afford to remain openly Catholic, although under intense pressure to convert.) Pope St. Pius V‘s 1570 bull Regnans in Excelsis exacerbated the situation by excommunicating Elizabeth and absolving her subjects from allegiance to her. Catholics were now seen as traitors to the realm. Jesuits were the subject of a special ire. Three years before Gerard’s return, they were banned from entering the country. They were political fugitives.

To stay above suspicion, Gerard cultivated a respectable public image. For six years he

the-priests-hole
Priest Hide at Harvington Hall

traveled through England, staying in the homes of wealthy Catholics, the safest place available. Here he posed as a visiting relative while secretly celebrating the sacraments. But even in these homes there was the risk of the “priest hunters” appearing. Some of the most heroic figures in Gerard’s book are the laypeople who kept the faith alive at great risk, harbouring clergy in secret passages known as “priest-holes.” (Gerard hid in one for four days with nothing but a biscuit for food.)

Betrayed by a servant, Gerard spent three years in prison. (All Catholics, he notes, lived in constant fear of betrayal.) Some of the book’s most interesting passages cover this period. He spent an entire month in chains doing the Spiritual Exercises (.pdf) of St. Ignatius Loyola from memory. He describes the many uses for an orange. From the peel he made a rosary, while using the juice to write letters legible only when heated (so the recipient would know if the letter had been intercepted). Sometimes he bribed the guards to look the other way while he celebrated Mass and conducted retreats for his fellow prisoners.

Through it all, he writes, he was entirely ready to “water the Lord’s vineyard” with his blood. For six months he stayed in the Tower of London, Elizabethan England‘s version of a maximum security prison. It was here that he underwent torture, an experience he describes in detail:

The chamber was underground and dark, particularly near the entrance. It was a vast place and every device and instrument of human torture was there. They pointed out some of them to me and said that I would try them all. Then they asked me again whether I would confess. “I cannot,” I said.

On October 3, 1597, with the help of friends, Father Gerard escaped from the Tower of London. For the next eight years he continued his ministry among the English people before he was recalled to the continent to train Jesuits for the English Mission. He spent the rest of his life at The Venerable English College in Rome. Toward the end of his life, Gerard’s Jesuit superiors asked him to write a memoir of his work in England, which he did, in Latin. Translated into English in 1871, the present edition was re-translated by the English Jesuit historian Father Philip Caraman S.J.

In his preface to the new edition, Father James V. Schall S.J., a Jesuit at Georgetown University, calls it “an ecclesiastical adventure story with a rather happy ending.” At a time when Christianity is undergoing new persecutions worldwide, Father Schall notes, “It may, in fact, be a very up-to-date book in its own way.” If you’re looking for a good read, or if you’re looking for a great Christmas present to give someone, you can’t do better than this.