Change the “Our father” at the behest of the Supreme Pontiff, while there are those who pray that the Lord's Prayer changes the ruling of the Supreme Pontiff style

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CHANGE OUR FATHER FOR WANT OF POPE, WHILE THERE IS WHO PRAY THAT OUR FATHER CHANGE THE STYLE OF GOVERNMENT OF POPE

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Faced with a moral decline and unprecedented doctrinal like the one we are experiencing, Apparently someone has found something better to do than use a word of Our father and the opening of Gloria as of of weapons of deterrence …

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Author
Ariel S. Levi di Gualdo

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…It deserves to always have a good dictionary

The Italian Episcopal Conference It established - obviously in full, total, collegial and synodal freedom of God's children -, modification of Prayer Our father in the new edition of the Roman Missal [cf.. WHO], where the phrase "lead us not into temptation" becomes "not into temptation". Wanting, they could use the expression "and lead us not into temptation", But, at the “exposure” used by the Waldensian Evangelical Community, They have preferred an expression of “abandonment”, perhaps considering that ever, as in this modern age, we have abandoned ourselves. The substance, however, remains the same: the Catholics, like the Protestants, They have altered expression that is rooted in the most ancient texts, as we shall soon see. E and receive, as the seconds, both they have claimed: the return to the true origins of the texts.

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The Church Father Tertullian [Carthage 155 - Carthage 227], explains that the Our father, Prayer that the Word of God Himself taught us [cf.. Mt 11, 1] "It is the synthesis of the whole Gospel". This statement should lead at least to the use of the total caution when even touch a single sigh of this.

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As for the phrase "offending" which recites: «And lead us not into temptation» [and lead us not into temptation], in speech n. 57 dedicated to the Passo del Beato Matteo Evangelista [cf.. Mt 6, 9-13], the Holy Doctor of Bishop Augustine of Hippo Church is very clear and thorough in explaining that God can not do evil, however, it allows that it operates through Satan and the fallen angels with him which implement. Of course, God does not tempt anyone to sin, however, it allows the forces of evil induce Christians to fall into it. All of this, It is contained in the beginning of creation, fundamental assumption of which are the freedom and free will of man. Equally enlightening comment Our father and the sentence “offending” it is given to us by the Holy Doctor of the Church Thomas Aquinas, that tracing largely the Ipponate says:

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"God perhaps leads to evil, When do we say “Do not take us in tentation”? Reply it says that God causes evil in the sense that He permits, since because of its many previous sins subtracts the man to grace, failed which falls into sin ' [cf.. San Tommaso Aquino, Comment on the Our Father, 6].

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…It deserves to always have a good dictionary

Before the Hipponate e dell’Aquinate, another Father of the Church, The holy bishop Cyprian of Carthage [Carthage 210 - Carthage 258], He explains that God can give power to the Devil in two ways: for our punishment, If we have sinned, or for our glorification, but if we accept the evidence. Is this, says the holy Bishop and Doctor [cf.. Latin patrology of the Migne – Vol. IV (C)yprianus carthaginensis The Lord's Prayer], It was for example the case of Job: "There, everything belongs to me I will deliver; just do not keep your hand on him " [Gb 12, 1]. The Lord Himself, at the time of his passion, dice: "You would have no power over me if it had not been given you from above" [cf.. GV 19, 11]. So when we pray for not enter into temptation, we remember our weakness, lest anyone consider complacently, no one become proud insolently, no one attribute the glory of his loyalty or his passion, when the Lord himself teaches us humility when he says:

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«Watch and pray that you enter not into temptation. The spirit is burning, but the flesh is weak " [MC 14, 38].

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Another great Father of the Church, Origene [Alexandria 185 - Threw 254], to comment on the "And lead us not into temptation"Part of the Blessed Apostle Paul writing to the people of Corinth says:

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"No temptation has overtaken you that is not human; God is faithful and will not let you be tempted beyond your strength, but with the temptation will also make the way out and the strength to bear it " [The Cor 10, 13].

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Clarifies so Origen:

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"What, then, does the command of the Savior to pray to lead us not into temptation, since God himself almost tempts us? He says Judith, addressing not only to the elders of his people, but to all who would read these words: "Remember what worked with Abraham, and how he tried Isaac, and all that happened to Jacob in Mesopotamia of Syria who was tending the flock of Laban, his mother's brother; because not as cleansed them to try their hearts, He - the Lord - that plagues amend it to those who approach him, punish us too ". Even David, when he says: "Many are the afflictions of the righteous", It confirms that this is true for all the right. The Apostle, around you, He says in Acts "so that through many tribulations we must enter the kingdom of God" [cf.. At 14, 22]» [Origene, Commentary on the Our Father].

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…It deserves to always have a good dictionary

However it is not excluded that in the near future, a team exegetes See to it as soon as possible also to change the page of the Gospel of the Blessed Evangelist Matthew tells of the devil that tempts man Jesus in the desert [cf.. Mt 4, 1-11], where the divine Son did not approach the Divine Father wondering: "And do not forsake the temptation», place that the Creator allowed Satan to induce him into temptation.

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They will then intervene biblical scholars to rewrite and update also various biblical passages in accordance with the Directive new management e according to the "epoch-making revolution" underway, seen that God tests us and strengthens us by allowing us to be tempted. We can not forget that man is immersed in temptations since its fall triggering the entry into the scene of the world and of humanity's original sin. We read in the Old texts testamentary: "Son, If you come to serve the Lord, prepared the temptation » [Sir 2,1]. But above all remember that the Church, in hardly suspect documents, since it is one of the constitutions of Vatican II, many thought the council of councils, Remember that the temptation is tied to the value of the freedom that man is the "sign of the divine image" [The joy and hope, 8].

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Another text to be corrected is surely that of the Letter to the Hebrews where the Author, taking literature of Psalms, It explains how the same men dared to groped God:

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do not harden your hearts
as in the rebellion,
the day of temptation in the wilderness,
I tried putting myself where your fathers tested,
though I had seen my works for forty years [EB 3, 8-9].

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So let's go to the oldest sources, because for half a century now we have been spectators and victims of the deeds and the various "revolutions" of those who want “go back to basics”. Several times I have explained in my writings that certain theologians, under the pretext of origins that actually never existed in ancient history, Instead they want to impose their modern thought. But if we want to talk of origins, then it suffices to say that the Prayer Our father, in the ancient and original Aramaic text, recital:

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…It deserves to always have a good dictionary

The phrase "offending" proclaims the exact words letter: "And lead us not into temptation".

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When the original text Our father it was translated from Aramaic to greek, to avoid loading the phrase with a long circumlocution is used only a verb meaning "lead" or "let":

 

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And if the greek is not an opinion, the "offending" phrase literally translated reads just: "Do not take us in tentation". (D)these two texts arises the third translation, the Latin, altogether fitting and true to the original greek text:

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Our father who art in heaven:

Hallowed be thy name;

Thy kingdom come;

Thy will be done,

As in the sky, and in the ground.

Give us this day our daily bread;

And forgive us our trespasses,

as we forgive those who trespass against us;

And lead us not into temptation,

but free nos a malo.

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…It deserves to always have a good dictionary

To lovers of “back to the origins” it should be remembered that the phrase "indicted" "Do not lead us into temptation", comes from the Greek εἰσενέγκῃς, from which the faithful Latin translation induce, that the Italian language is just as faithfully translated induce. That said it is a must and ask rigor: realize the fans back to the very origins, that, these circumstances, this “mistake” Today finally corrected, It dates back to the times of the first apostolic times?

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If the patristic texts known for centuries are those currently known, If the ancient languages ​​and their faithful translations are those that are, this is when each, without being induced to any temptation, He can draw from itself its own conclusions, given that in the name of an unspecified return to basics has altered that original is such that since the Aramaic and Greek remotest origins, and that before the Latin and well before the current modern languages.

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…It deserves to always have a good dictionary

The problem perhaps lies behind this latest quarrel, I'm afraid it has little theological and much sociopolitical, all with more or less clear strategies. Or to better explain the problem: the Catholic Church is experiencing a period perhaps most tragic of its entire history. We are in a climate of great doctrinal decay from which came to life a deep moral crisis, because the moral crisis, the Church always comes from a doctrinal crisis. It goes without saying that not a day goes by now, without some bishop or priest you do not jump to the headlines almost always very serious scandals. The decadence and moral crisis, Priests from the College ended up infecting the College of Bishops, and below the College of Cardinals. Our credibility crisis now ranges between the tragic and the comic-grotesque. It is therefore strange that at a time without historical precedents as what we are experiencing, you do not find something better to do than remodel the words of Our father he was born in Gloria.

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This story recalls the story of the dictator Saddam Hussein accused of hiding arsenals of weapons of mass destruction. Those weapons were never found, But, with all the political and economic implications that followed, there have been two wars in the Gulf that have destabilized the political and economic structures. Like this, soon after, there was talk of … of weapons of deterrence.

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Faced with a moral and doctrinal decline Without precedents like the one we are experiencing, it seems that some have found nothing better to do than use a word of Our father and the opening of Gloria as of of weapons of deterrence, convinced and sure that nobody would have understood and discovered their game …

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and non eisenegkῃs us into temptation

And lead us not into temptation, but free nos a malo.

And don't lead us into temptation, but deliver us from evil.

Amen !

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the Island of Patmos, 16 November 2018

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Article published on 16 November 2018 and proposed again the 24 November 2020 on the occasion of the publication of the new typical edition of the Roman Missal

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VISIT OUR BOOKSHOP AND SUPPORT THE ISLAND OF PATMOS EDITIONS BY PURCHASING OUR BOOKS, WHO

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An explanation to "lead us not into temptation," the Dominican theologian Joseph Barzaghi [to open the video click on the image]

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Fare “experience of Christ” In the Eucharist is not clerical self -centeredness, like Cardinal Mario Grech and the Jesuit Antonio Spadaro would like us to understand, but it is to feed on that Christian hope which became flesh

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FARE “EXPERIENCE OF CHRIST " IN THE EUCHARIST, CLERICAL EGOCENTRISM IS NOT, HOW CARDINAL MARIO GRECH AND THE JESUITE ANTONIO SPADARO WOULD LIKE TO MAKE US UNDERSTAND, BUT IT IS TO FEED ON THAT CHRISTIAN HOPE THAT HAS BECOME FLESH.

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[…] Following the plot of the film Dogma, let's find out how the figure of the Christ Compagnone it was conceived by a man of the Church, from a renovator we would say today, a certain Cardinal Glick - played by George Carlin - as part of a campaign called “Catholicism Wow!” which aims to renew the image of the Catholic Church by making it more "output", starting precisely with the reform of the image of Christ.

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Author
Ivano Liguori, Ofm. Capp.

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it is no longer the future, now it is the present …

From our columns de The Island of Patmos I have reiterated over and over that, the current pandemic time, it should lead the Church to take up a serious theological reflection on the virtue of Christian hope. This reflection appears more necessary than ever because hope is that virtue that teaches us to live in the world as believers, leading us - according to the teaching of Blessed Duns Scotus - to desire God in every situation of life, be it favorable or adverse, He who is our supreme good, from which we receive all the goods necessary for our sanctification [cf.. A. Tanquerey, Compendium of Ascetic and Mystical Theology, S. Paul 2018, p 581].

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When in life we ​​are touched from events that cause our fragility it is particularly sad to live without the virtue of hope but it is even sadder to live with a hope deprived of its theological foundation, especially if this empty hope takes root in the heart of those who should be believers.

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Benedict XVI says: «When the First Letter of Peter exhorts Christians to always be ready to give an answer about the logos - the meaning and the reason - of their hope (cf. 3,15), "Hope" is the equivalent of "faith" " [cf.. Benedict XVI, Encyclical Letter, Spe Salvi, n.2]. So the speech is clear: the reason we hope lies in the fact that in the fullness of time [Gal 4,4], the Logos of the Father is incarnated and, in assuming a human body, it heals all those who find themselves afflicted by the pain of despair [cf.. 1Ts 4,13] or because of a false hope.

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Such hope is embodied - which is Christ - arouses the faith in our hearts which he has in the exclamation of the apostle Thomas: «My Lord and my God!» [GV 20,28] the most beautiful synthesis of rediscovered hope informed by faith.

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Starting from this observation we must report how in the consequent health emergency, we are going through a very specific crisis of hope which is the natural course of a crisis of faith towards the person of Christ seen not as the Logos of God incarnate but as a palliative without a salvific foundation.

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Here we are at the conclusion of our reasoning, if we struggle to live the virtue of hope it is only because we struggle to stay within faith, worshiping a Christ emptied of his divinity, which proposes a hope equally emptied of logos divine. He is no longer the Risen bearer of hope, as the ancient Sequence of the Easter liturgy says: «Cristo, my hope, It has risen!», but assumes the features of Christ Compagnone of the film Dogma the 1999, in which Jesus is characterized by a cheerful and cordial aspect, broad smile and winking eye, right index finger pointing and left thumb raised as a sign of approval. In short, a grotesque mask of that Savior who while presenting himself to the world in such a way "inclusive" however, it remains unable to save men precisely because it is too busy giving warm pats on the back towards a relativized and relativizing modernity. Incidentally: the book that we Fathers de The Island of Patmos we have recently given to the press, "The Church and the coronavirus", it opens with a chapter of our Dominican confrere Father Gabriele Giordano M. Scardocci that makes a pertinent reference to this film [visit our book shop, WHO].

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Following the plot of the film Dogma, let's find out how the figure of the Christ Compagnone it was conceived by a man of the Church, from a renovator we would say today, a certain Cardinal Glick - played by George Carlin - as part of a campaign called “Catholicism Wow!” which aims to renew the image of the Catholic Church by making it more "output", starting precisely with the reform of the image of Christ.

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Unfortunately, from cinematic fiction we move on to the tragic reality in which we find ourselves interacting no longer with fictional characters - such as Cardinal Glick in the film Dogma - but with others that are much more concrete, like the Jesuit Antonio Spadaro and Cardinal Mario Grech. Real people, corifei of Yves Congar's thought, who have long been engaged in the race to restyling clergyman who desires a new way of being for the Church, to speak, to act and commit. Like this, through a nice off-the-cuff interview, of those that in these times are so fashionable to prepare souls for change, they give us to understand that “a certain clericalism emerged during the pandemic, even away social"And that the impossibility of not being able to celebrate the Eucharist before the people highlighted that "degree of exhibitionism and pietism that knows more of magic than of expression of mature faith" [See. La Civiltà Cattolica, WHO]. In other words, they are telling us that behind the effort of numerous priests who celebrated the Holy Mass without the people - but always for the people - through the new forms of communication a sinister clericalism and an ego centered and exhibitionist pastoralism are hidden, which takes on the features of an elegant voyeurism liturgical for those few irreducible priests “messaioli ”. In short, in addition to the damage, even the joke.

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We realize the extravagance and the absurdity of these statements only if we compare them in the light of the more radical pastoral inclusiveness that we experienced a year ago. Inclusiveness that put all common sense to the test - in the facts related to the apotheosis of Pachamama during the Pan-Amazon Synod, with the consequent mortification of various liturgical-ecclesial contexts not at all distant from the See of Peter.

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In short, in the name of the update, even a pandemic can be the case for innovators, if this actually succeeds in undermining the dominion of the old ordained sacred ministers and promoting the new lay ministry towards a frontier in which the common priesthood and immediate soteriology trace the new image of the Church. For this reason it is useful to remember how the Spe Salvi it highlighted the danger of hope understood as faith in human progress alone, founded on human reason and freedom, but released from the grace of Christ.

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We understand this reasoning much more clearly if we follow the continuation of the interview:

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"In the situation that prevented the celebration of the sacraments, we did not realize that there were other ways through which we could experience God". Among the services mentioned, the health service appears, which has "transformed hospital wards into other cathedrals".

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These words seem sensible but in the complexity of the interview they hide a subtle pitfall, in fact, Cardinal Mario Grech does not have in mind to mention - and he is careful not to do so - the numerous hospital chaplains who have assisted the sick of Covid-19 with the grace of the Sacraments, giving the acquittal in article died and representing a present Church at that juncture, caring mother, who remains under the cross of sickness and watches over there, where all the others flee. For the prelate, only the humanitarian service of health workers stands out in which reason and freedom rise to the absolute values ​​of the new priesthood, much closer to Masonic ethics than to evangelical ones.

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Although the service of the health service is highly meritorious, necessary and decisive in pandemic contexts, however, it always remains a service bound by immanence, who cannot in any way go beyond the transcendence of bodily death when it presents itself as the natural outcome of an important disease, what is Covid-19. Nor can this humanitarian service give that deposit of eternal life that only Christ grants through the ministry and work of his priests in the Church.

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Man in suffering he is in dire need of clearly perceiving that certain hope that makes him say:

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«Neither death nor life, born angeli born principati, neither present nor future, nor powers, neither height nor depth, nor can any other creature ever separate us from God's love, which is in Christ Jesus, our Lord " [RM 8, 38-39].

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This sure and faith-rich hope contemplates himself in the crucified Christ who gives himself to the mysterious contemplation of the sick and suffering brothers through the daily sacrifice of the altar. In every Holy Mass offered and celebrated, the "For you and for many" it opens men to the certain hope of redemption through love, in which the bloodless sacrifice of the altar makes us participate in that "blessed hope" [cf.. Tt 2,13] that awaits the whole Church every time it obeys the command of its Lord: "Do this in memory of me".

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For this reason it is necessary in every time of tribulation to resort to the Holy Mass as a divine remedy, because in its faithful celebration, "By the rituals and prayers" [Holy Council, n. 48], men are constantly accompanied by the divine hope that never abandons man and gives new strength to go forward and hope against all hope [cf.. RM 4,18].

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The interviewer from Civiltà Cattolica asks the new cardinal: "So what is the challenge for today?». The Cardinal answers:

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«When the temple of Jerusalem, where Jesus prayed, was destroyed, Jews and Gentiles, not having the temple, they gathered around the family table and offered sacrifices with their lips and the prayer of praise. When they could no longer follow the tradition, both Jews and Christians took the Law and the Prophets into their hands and reinterpreted it in a new way [cf.. T. Kiss, "This is the time to set sail", in Future, 5 April 2020, 28] This is the challenge for today too ".

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I honestly can't understand the sentence: «[…] both Jews and Christians took over the Law and the Prophets and reinterpreted them in a new way ". Maybe I don't understand this sentence because, not only, it is neither correct nor true, but because Our Lord Jesus Christ admonishes:

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' Verily I say: until heaven and earth have passed, not a jot or a sign from the law will pass, without everything being accomplished. Who then will transgress one of these precepts, even minimal, and he will teach men to do likewise, it will be considered minimal in the kingdom of heaven. But whoever will observe them and teach them to men, will be considered great in the kingdom of heaven " [Mt 5, 18-19].

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The Blessed Apostle Paul echoes these words:

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«[…] there are some who upset you and want to subvert the Gospel of Christ. Well, But though we, or an angel from heaven, preach a gospel other than what we have preached to you, let him be accursed! We have already said it and now I repeat it: if any man preach a gospel other than what you accepted, let him be accursed!» [Gal 1, 7-9].

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Someone, he really intends… to reinvent the Church? Perhaps as in the past another Jesuit scholar declared, Federico Lombardi, that from the Press Office of the Holy See, the 3 May 2013, stated: "Enzo Bianchi helps us reinvent the Church"? [cf.. WHO]

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Laconi, 8 November 2020

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The Scalfarotto-Zan law on transomophobia? Puritan clerics speak a bogus language that society no longer understands, I instead say bad words because I am a priest who evangelizes

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THE SCALFAROTTO-ZAN LAW ON TRANSOMOPHOBIA? PURITAN CLERICALS SPEAK A BOGGY LANGUAGE THAT SOCIETY NO LONGER UNDERSTANDS, I SAY WORDS INSTEAD BECAUSE I AM A PRIEST WHO EVANGELIZES

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My dear Readers, if after the approval has already taken place in the Chamber, this bill will also pass to the Senate of the Republic, I inform you that finally "we will" be free to take it up the ass in accordance with the law. As if in the past, the Italian law, had prevented, to anyone who wanted and desired it, to take it quietly in the ass.

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Author
Ariel S. Levi di Gualdo

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the cartoons by Alfio Krancic, 2015

Today we find ourselves in this situation of disrepair because an army of priests with falsetto voices and lay Catholics-Puritans neurotically attentive to the word - in case someone had forgotten the typical attitudes of the old Pharisees -, instead of saying shit they say poop, or rather pupù. Then when they find themselves faced with the full-blown idiot, made dangerous by the fact that he does not think, the pretini with the falsetto voice and the lay Cat-Puritans wave their little fingers with the mystical eye turned towards the sky and with a honeyed voice they say: "I beg you, silly Billy, do not say these things, otherwise the Madonna cries!”. Or maybe you think that the priest with the falsetto voice and the old Catholic Puritans following him, they say to the idiot with a menacing baritone voice: “You want to stop being an asshole?”.

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And between a "poo" and a "silly", today we risk being screwed by the fierce army of rainbow fag who do not want a law against transomophobia, but to shut the mouth of anyone who dares to disagree with “dogmas” imposed by the gaystapo, which does not aim to protect the "pick me up"By the"somewhere»- neologisms by Leonardo Sciascia, The Day of the Owl ―, because what they crave is to pursue the crime of opinion. In short: crucify others while they declare themselves poor persecuted victims.

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8 October, live from the Mediaset studios in Milan, speaking with the Hon. Alessandro Zan connected from Rome, I asked a very specific question:

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«I give a very concrete example: in the letter to the Corinthians the Blessed Apostle Paul admonishes, saying that neither adulterers, nor covetous, ne prostitutes, born sodomiti […] they will enter the kingdom of heaven (cf.. The Cor 6, 9-11). At the end of this epistle, in churches we do not say "word of Father Ariel" or "word of the Bishops" but "Word of God". Well I want to know: tomorrow, if I read and explain this Epistle, it's not like the carabinieri arrive?» [see video, WHO by the minute 02:07:20 following].

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fairy tales for children for school use for indoctrination gender

As you can see from the movie, our parliamentarian did not answer. Meanwhile Vlady Guadagno, aka Luxuria, he yelled in the background "not even pedophiles ... not even pedophiles ..." will enter the kingdom of heaven. This is to imply that pedophilia is a matter that concerns only the Church and priests, not the many rich and ricchioni over fifty who go hunting for teenagers who arrive in gay circles as little hustlers in bloom to get out with the money for the new Iphon? No, that is good and right, after all, they only introduce them to the wonders of homosexual love, you seem? Pedophilia, or rather that ephebophilia improperly called pedophilia, it concerns only the Church and the priests, little i rich and ricchioni hunting for teenagers.

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If my reminiscences of criminal law - stuff that I have abandoned for over two decades - they are not totally rusty, I understand that the legislator intervenes with the laws to fill a regulatory vacuum. Let's ask ourselves: provided that all those who have assaulted homosexuals or lesbians, were convicted by the judges of the Italian criminal courts, who with meritorious and commendable zeal have always and rightly applied the aggravating circumstance; given that the Catholic Church strongly and severely condemns any form of discrimination against homosexuals, well: can you explain to me what regulatory gap this law would fill? I tell you: None.

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fairy tales for children for school use for indoctrination gender

The Scalfarotto-Zan law it aims at two essential things, both dangerous: to give life within the schools to a real indoctrination on gender and to prosecute the crimes of opinion of anyone who dares to oppose the "culture of death" of gaystapo. Just so, because this is exactly what they intend to protect those who claim the right to same-sex marriage or to purchase babies from rented wombs or from surrogate mothers: the culture of death to be instilled in an already pouring civil society, like the European one, in an advanced state of forfeiture.

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And here we return to my example from earlier: no one will ask us to censor the Pauline Epistle addressed to the Corinthians or to delete it from the Holy Gospels. Because they are not stupid, but very intelligent. So they will blame us as we will preach it and explain it, that Epistle. And I'll explain how this will happen: that Sunday there will be the inevitable in church catto-fennel who will declare himself hit, vilified, outraged and excluded by the words of the priest who took it out on "effeminate" and "sodomites". Soon said: we will also be able to read that Pauline Epistle, but only to explain how the Blessed Apostle was unwelcoming and inclusive, because he was a penalty taker from different times. For this we, give his, we will take the necessary distance with the heart beating rainbows.

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My dear Readers, if after the approval has already taken place in the Chamber, this bill will also pass to the Senate of the Republic, I inform you that finally "we will" be free to take it up the ass in accordance with the law. As if in the past, the Italian law, had prevented, to anyone who wanted and desired it, to take it quietly in the ass.

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fairy tales for children for school use for indoctrination gender

But this being the case, then what does this law actually aim at?? To the simple fact that tomorrow, anyone will express any form of dissent and human disgust towards the practice of sodomy, in one way or another it will cause offense to those who have always been free to practice it, therefore it will be criminally liable.

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I used bad trucker language or as a longshoreman without inhibitory brakes? Can be, but one thing remains certain: while small groups of welcoming and inclusive priests who blush like girls at their first menstruation if someone dares to say only "poop"; while ours bishops, in front of everything, they'll just shyly say "silly", if this law also passes to the Senate we will find ourselves with our hands tied and a muzzle to our mouth by those who claim the sacrosanct right, however, never denied to anyone, to give it and take it how and where they want.

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Dear Bishops, do not tear your clothes in the face of my foul language which has a very specific logic. Above all: don't fall into my trap, tearing your clothes on the form, just to escape from the horrid substance that you have neither the skills nor the courage to face. Rather think of what you are going towards with rare and unconscious timidity. Think about what really is vulgar as it is inhumane: tomorrow, when the teaching of gender in private-approved Catholic schools, unless otherwise you take away the state funding, then making them close, what are you going to do? Maybe you will shyly shake your little finger with your mystical eye in the sky sighing "silly"?

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fairy tales for children for school use for indoctrination gender

Between one foul language and another I conclude with impeccable theology: if God the Father did not prevent Adam and Eve from committing original sin, despite all the consequences that have resulted for humanity, since he could never have put himself against the freedom and free will that he himself had given at the time of their creation, I can perhaps prevent two boys with hormones that work in reverse from playing kickback? Never! If they take it and give it to each other where and how much they want, but do not dare to shout if someone publicly affirms that they can choose, he would rather be slaughtered by ISIS than being sodomized by another man. Do not dare to scream "discrimination" whether Catholic or non-Catholic teachers, in Catholic or secular schools, they will refuse, in conscience and in conscience, to instill the mysteries of satanic in the hearts of children gaycentric church of the rainbow gay lobby.

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Of course, contrary to the confused Church of “new course” animated by an army of clergymen gay friendly, as a Catholic, priest and theologian I am very clear about the substantial difference between the freedom that man has to commit sins and what many today claim as the sacrosanct right to sin. Everyone can sin freely, but no one can claim the right to sin, much less drag it and insert it within the Church as a "precious diversity to welcome", because the Church welcomes and always will welcome the sinner, it is the foundation of its mission, but it cannot and never will be able to welcome sin and call good evil and evil good.

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fairy tales for children for school use for indoctrination gender

there, I gave to the man in the street and to man in general, fag friends included whom I have always loved so much, that effective evangelical clarity that between “pupù” and “sciocchini”, some of our priests and many of us bishops unfortunately I am no longer able to give you. This is why the Italian Church risks being gagged by the gaystapo arcobalenista. But they will understand this only tomorrow, when the carabinieri will arrive in churches or when they will have to teach the theory of gender, if they do not want to close Catholic schools.

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And now tell me: I'm vulgar, or, before God, to the Holy Gospel and to our saving mission on earth entrusted to us by Jesus Christ, the vulgar are those who just shake their little finger, with the mystical eye turned to the sky, sighing at the maximum ... "silly"?

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.the Island of Patmos, 7 November 2020

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Dear Readers,

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NEW - The aspirin of moderate Islam. When Europe invents what does not exist and denies real danger

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NEW - "THE ASPIRINE OF MODERATE ISLAM. WHEN EUROPE INVENTS WHAT DOES NOT EXIST AND DENIES THE REAL DANGER "

The new Muslim colonizers have discovered a more effective system than the sword and war to achieve the conquest of the populations of the infidels: make use of democracy and those intangible principles of secularism of states which they also reject, but which they make extensive use of to establish themselves in Western countries.

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Author:
Jorge Facio Lynx
President of Editions The island of Patmos

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the book has been distributed since 3 November

Book dedicated to the memory of Oriana Fallaci "Terrible girl and unheard prophet", these pages are above all an act of courage. For much less we have recently witnessed the tragic events of the beheaded heads in a Europe no longer able to control the phenomenon of that violence that comes to life from Islamic culture.

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Islam is violent in its structure and cannot dialogue with Christianity, nor assimilate the principles of democracy and the secularism of states, incompatible with its very essence. The new Muslim colonizers have discovered a more effective system than the sword and war to achieve the conquest of the populations of the infidels: make use of democracy and those intangible principles of secularism of states which they also reject, but which they make extensive use of to establish themselves in Western countries. In an identityless Europe that despises its Christian roots out of self-hatred, which has erected the right to abortion and euthanasia to intangible values, same-sex marriage and the possibility that two men may adopt children or purchase them from a rented womb, the Muslims have already won. Because they know who they are and what roots they come from, because they possess that pride of belonging that we Europeans do, drunk on secular dogmas, we destroyed.

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From the island of Patmos, 3 November 2020

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The book is being distributed, you can buy it directly at our shop and receive it at your home within 72 hours without any postage by clicking below:

or request it directly from the L’Isola di Patmos Editions: isoladipatmos@gmail.com

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Upcoming publications coming out:

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narrative:

THE NEW EARTH, Emilio Biagini

GRANDMA DID NOT TELL FABLES, Marie Antoinette Novara

non-fiction:

ACTS AND MISDEEDS apostates, Ester Maria Ledda

 

 

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"The Holy Spirit and us". There are no longer the bishops and Catholics of the past

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"THE HOLY SPIRIT AND US". THERE ARE NO MORE BISHOPS AND CATHOLICS ONCE

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[…] the time has also come for the faithful to choose what is necessary, crossing the burning coals of modernity and absolute rights assumed to fanaticism against the Church. These rights, even in times of pandemics, they never constitute a remedy for evil, they self-destruct immediately and become secularized and legalized, becoming positive rights that affect the flesh of the weakest and most defenseless and attack that sacramental and liturgical component which has in the Eucharist its apex of necessary faith, celebrated daily.

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Author
Ivano Liguori, Ofm. Capp.

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PDF print format article
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Note from the director in charge of The Island of Patmos published at hours 19.45

the article by Father Ivano Liguori, Ofm. Capp. which follows was published at hours 17,45 the 4 November. A couple of hours after the drafting of Avvenire.it he deleted the piece to which our editor referred. That article now it is no longer visible. Traces of it remain in the newspaper of the Diocese of Senigallia which I have reported almost entirely [see WHO] Good, all in all, one less amenity on those columns. I regret the fall of the Soviet Union, because if it remained standing, today the director in charge of Future could be loudly claimed by the Duma as director of the Truth.

Ariel S. Levi di Gualdo

 

 

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gift from one of our Neapolitan confreres: «make ammuna!»

A newspaper that calls itself Catholic, what it should do is first of all to support and accompany the faith of Christians in daily life, preserving the simple ones from stumbling.

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Without many frills and the inevitable sacristy bigotry, use a charismatic journalistic style capable of instilling trust, so as to read the world in a prophetic way, according to that Kingdom of God which is already present among us (cf.. LC 17,20) and which a believer should recognize from afar.

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In all probability I am wrong, i am as usual too vintage and too naive for this century, in which being an adult Christian means reforming the unreformable and proposing an alternative God wisely glittering that overlaps the God of Jesus Christ. However, a cost of being repetitive and obnoxious I have to insist on a fact: I always find an evident lack of that beautiful cardinal virtue which is prudence. Virtue that must be asked of the Holy Spirit on a daily basis and that is required not only for a consecrated person in the episcopate and in the priesthood but also for a simple baptized faithful who plays a role within the Church, especially if that role involves information and training.

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Why do I say this? I come straight to the point. I learn from Avvenire [cf.. articles WHO] of an investigation conducted by the Institute IPSOS according to which two thirds of believers would have deemed it necessary to suspend the celebrations with people during the lockdown national between March and May. Apparently, 88% of Christians in our communities have promoted anti-Covid measures in the church.

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Possible? It would seem so! So according to these data and according to the reading given by Future, the Scream: «Give us back to S. Mass ”is the work of a certain vulgate of kissing fanatics. The stop of the "open door" celebrations sees the full promotion of Popolo of the Parishes. I don't know about you, but I, to read certain things, i'm really bad. In fact, if the solution seemed successful the first time, it will also be in the case of a second lockdown Christmas, as well as rumors rumored these days.

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And I say this with the deepest concern Why, after almost a year of living with Covid, this position can no longer be justified by emotion or surprise. It is clear that it assumes the connotations of a real reasoned choice of field, a precise decision between faith and necessity as I wrote in these columns a few months ago, a choice supported by an interpreted “do-good” right that sees in public safety the suprema lex.

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To all Catholics who are passionate about law and Cicero, I remember the first for a Catholic Christian suprema lex And, and will always remain, Jesus Christ, foundation and way to reach the salvation of souls. In this regard, I quote and share what Cardinal Sarah thinks:

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"Earthly existence is important, but much more important is life everlasting: sharing the same life with God for eternity is our goal, our vocation " (cf.. Letter to the Presidents of the Episcopal Conferences on the celebration of the liturgy during and after the Covid-19 pandemic, Let us return with joy to the Eucharist!).

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For this reason this survey appeared in the newspaper of the bishops, it pains me in the double role of priest and Christian, revealing a very specific flaw among Italian Catholic believers that should be cured rather than sponsored.

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I can only identify myself as a parish priest in the care of souls to the numerous brother priests who have not yet finished explaining to their Pastoral Councils the splendid letter from the Congregation for Divine Worship and the Discipline of the Sacraments which invites us to resume Christian life by starting from the Eucharist celebrated as a community in Dies Domini.

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How priests will be able to educate their faithful to feed on Jesus the Eucharist and to transmit the truths of the Catholic faith in Sunday ecclesial communion, if these faithful prefer a Creed Smart Working, easily lived from home?

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How to justify to catechists and families of children and of the boys on a journey of faith that a new one lockdown liturgical / catechetical is not only good and just but it is even desirable, when the National Catechetical Office issued clear guidelines for catechesis in Italy at the time of Covid? Responsible guidelines, prudent and sure but who cannot repudiate and undermine the dutiful kerygmatic announcement that he has in the Gospel of St. Matthew [cf.. Mt 28,19-20] the binding seal of the Savior to the Apostolic College.

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You will understand well that we are facing a crossroads and between the two, one is true and the other false. Or the Catholics in Italy have conquered in 2020 the Nietzsche trophy and have come to the death of God seen as an unbearable burden in times of pandemic, and then it is good that they officially communicate it to their bishops, beautiful souls of hospitality, so that they take note. Or, if not, bishops should prevent such positions from circulating in their newspaper, which have no other consequence than increasing the consternation and unease of 12% of Catholics who still consider the Holy Mass indispensable.

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Because the Holy Mass belongs to Christ, not of any "Franceschiello" who with his edict galvanizes sailors to the cry of "Make Ammuina» (get confused).

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And of ammuina - confusion - in this historical period there is too much of it, inside and outside the Church so much that it needed prudent and wise pastors like the good Bishop Emeritus of Ascoli Piceno, Giovanni D'Ercole [cf.. My previous article, WHO] who had the audacity to affirm that "The Church is not the place of contagion", thus demonstrating a rare balance between pastoral prudence and love of neighbor, all combined with that primacy of obedience to Christ before Caesar.

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They tell us to obey? Well we will do it and with joy, as reported by the Blessed Evangelist Luke in the book of the Acts of the Apostles. Obey by listening to that apostolic voice that tells us in our days:

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"We decided, the Holy Spirit and us, not to impose any obligations on you other than these necessary things ... " (At. 15,28)

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This is what we want to hear, dear fathers bishops. Impose the yoke of necessity on us, we will gladly turn our necks and our backs to the sweet yoke of the Eucharist celebrated as a community on the Lord's day, the only Lord necessary in a Church of fake indispensable.

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In the same way, the time has also come for the faithful to choose the necessary, crossing the burning coals of modernity and absolute rights, taken to fanaticism against the Church. These rights, even in times of pandemics, they never constitute a remedy for evil, they self-destruct immediately and become secularized and legalized, becoming positive rights that affect the flesh of the weakest and most defenseless and attack that sacramental and liturgical component which has in the Eucharist its apex of necessary faith, celebrated daily.

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Laconi, 4 November 2020

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We remind readers that the book of the Fathers of the Island of Patmos is in advance, that you can order now and receive it within a few days. Just enter our book shop: WHO.

 

 

 

 

 

 

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The soothsayer Tiresias and Christianity: the reality of disability, between joy and hope

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— Theologica —

THE SOOTER TIRESIA AND CHRISTIANITY: THE REALITY OF DISABILITY, BETWEEN HOPE AND JOY

The disability, certainly falls within the theme of suffering, of those who are afflicted and who will be comforted, according to the evangelical beatitude. Persons affected by disabilities are fully included in those who are welcomed into the bosom of Trinitarian love. The world of culture, of philosophical and anthropological reflection has always been fascinated and at the same time shaken by this theme.

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Author:
Gabriele Giordano M. Scardocci, o.p.

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PDF print format article

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Ulysses and the soothsayer Tiresias

One of the strong themes which involve a lot on an emotional and intellectual level every faithful, by the individual believer, to the priest, from the man of culture to the theologian, it is certainly the issue of disability. To be precise, there is no disability in the abstract, but there are people with physical or mental disabilities, which can be congenital, innate or acquired.

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I would like to sketch biblical-theological reflections on the theme of disability. I am aware, together with the whole Christian tradition, that the mystery of human evil and suffering remains a mystery and can never be fully disclosed. But it can be contemplated, scrutinized with an eye of faith, hope and charity and be placed in the highest and greatest plan of God's Plan.

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In this article first of all we will make some historical considerations on one of the most famous and oldest disabled people in history, the soothsayer Tiresias. Subsequently, we will move on to the theme of suffering in the Christian sphere.

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A DISABLED PERSON KNOWN TO ANTIQUITY. TIRESIA, BLIND SOOTER.

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The disability, certainly falls within the theme of suffering, of those who are afflicted and who will be comforted, according to the evangelical beatitude. Persons affected by disabilities are fully included in those who are welcomed into the bosom of Trinitarian love. The world of culture, of philosophical and anthropological reflection has always been fascinated and at the same time shaken by this theme. So much so that she has recently allowed herself to be questioned by disability, trying to build a reflection. First of all I would like to point out the text by Gian Antonio Stella: Several – The long battle of the disabled to change history, recently published by the well-known journalist of Corriere della Sera. With a journalistic slant, Stella tries to do a excursus starting from different historical figures of people with disabilities who have really proposed their innovative experience for the time of history in which they lived. I would not like to dwell on this text though [1].

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For some time the Sicilian culture it has lost one of its most fruitful writers, Andrea Camilleri. Almost like a testament, along with some books now out, the author of Porto Empedocle, known for creating the character of Inspector Montalbano, has published a text entitled Conversations about Tiresia. It is a small booklet that faithfully reproduces the text of the homonymous show staged last June 2018 and played by Camilleri himself.

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The central theme of the text, as the title says, is the figure of the soothsayer Tiresias. Legendary figure, of which little is known. Of course, of him, it is known that he is originally from Thebes, has a daughter named Manto, she guesses too, but above all that he is blind, or as we would say today: blind. The play is a small one excursus from irony, mockery and a few digs at today's world, how this figure has been described, mocked and at the same time loved and respected over the centuries. notoriously, Greek antiquity produced a series of sources on Tiresias. The most interesting thing to note is that in a pre-Christian antiquity, who had a very difficult relationship with the disabled, a physically disabled figure such as Tiresias has instead remained alive in the writing of these authors. Of course, the figure of the Theban soothsayer, it is especially interesting for a cultural reflection on disability.

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The Pseudo Apollodorus he tried to explain where Tiresias' blindness originated. So he reported three narratives, in its Library; the second and third narratives are particularly interesting[2], also told theatrically in Camilleri's text. In the second narrative, the one according to Apollodorus, Tiresia is the son of Evereo and the Nymph Cariclo: the blindness comes from the punishment of Athena that Tiresias saw naked taking a bath; then Cariclo intervened and asked for mercy for his son. Athena did not remove the blindness of the wretch see, but joined in the ability to be a soothsayer. The third narrative Apollodorus takes it up from the Greek poet Hesiod, and it is the most complex, because it inserts other elements. Tiresias meditated while walking on Mount Citerone: here he saw two snakes in the act of sexual union and then in disgust he decided to trample and kill the female. As soon as the lustful asp was crushed, magically Tiresias changed from man to woman. This image, it induces Camilleri to put in the mouth of Tiresias a theological consideration linked to snakes:

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“As a teenager, I loved taking long solitary walks on the Citerone and one day, suddenly, while I was sitting on a stone, I saw two large coiled snakes rushing towards me in the act of reproduction. I was lost in thought, for this I reacted as I never should have. Why with snakes, on Citerone, one had to be careful. In order to possess Persephone, Zeus changed into a serpent and Cadmus also "asserted himself" for his escapades. So in those reptiles a god could hide "[3].

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We will come back to this detail shortly. We observe how Tiresias is truly wise: that is, he is able to go beyond the material aspect and grasp the divine nature of even such an animalistic act as sexual union. However, proceeding with the narration, we know that later the Theban soothsayer became a man again, but his misfortune was not over. Indeed, in an indefinite period, Zeus and Hera quarreled and often found themselves divided by a controversy: if in the act of intercourse the man or the woman felt more pleasure. They could not come to any conclusions because in fact the two main positions confronted each other strongly: Zeus, in fact he claimed it was the woman, while Era was the man. To settle the dispute they decided to turn to Tiresias, considered the only one who could have solved it since he had tested both the male and female nature. Perhaps it would have been better if Tiresias had followed the old adage of not putting a finger between husband and wife[4]. Ma, for that time, he was not careful about this. So, once summoned by the two quarrelsome gods to resolve the overrun problem, replied that sexual pleasure consists of ten parts: the man only tries one and the woman nine, therefore a woman feels a pleasure nine times greater than that of a man. Tiresias thought of answering thus doing Hera a favor, believing that the goddess had answered according to her own reasoning. The goddess, instead, she was furious that Tiresias had revealed that secret: and so it blinded him. Instead Zeus, contrary to his wife's reaction, he decided to repair the damage suffered, and empowered Tiresias to foresee the future and the gift of living for seven generations. And this, in the Greek perspective, it implied having a practically eternal life.

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Here then are the three elements highlighted in Tiresias' disability: blindness follows the punishment of knowing a deep secret of man. Tiresia, a bit like Prometheus, he is to blame for having ventured to guess and reason, get beyond the achievable: therefore of having entered the highest spheres of the intimacy of man and woman. Of having been able to dissolve the very secret of the total donation of man to woman and vice versa, therefore of their profound identity. At the same time, Tiresias entered the deep secret of bodily pleasure and the origin of life. He really couldn't stand this affront. Like this, he thinks he is displeasing Tiresias, blinding him: but doing so actually takes it away from the view of material things and leaves it forever to the view of information, higher notions and concepts. I dare say that Tiresias can be the slave in the Platonic cave who, freed from the snares of material visions, finally sees the light of Ideas., in the eternity of timeless truth. However, I do not want to enter into a platonic analysis.

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Returning instead to the disability of Tiresias is added, with the action of Zeus, the gift of foresight and eternal life. The anthropological masterpiece of Tiresias the Theban is definitively finished. The disability, so condemned, so stigmatized in the Greek world, and instead, in Tiresia, loaded with a set of extraordinary gifts donated by the gods[5]. So the lack of light on everyday things matters little.

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Tiresias knows the fact present in her most intimate secrets. The same applies to future events: knows what is deeper, what is most sought after by every Greek man, philosopher, mathematician, astronomer or historian. The scholar Paolo Scarpi writes about this:

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«[…] Tiresias' blindness is actually the condition for him to fulfill his role as a soothsayer […] The three reasons presented in the Library, […], in reality they appear connected by a common denominator represented by the optical code on which the story is built. […] sight enters directly into question, configuring itself as a transgression of a code of behavior enunciated by Callimaco […] (the laws of Cronus thus establish who sees an immortal against his will, will pay a great price for this view)»[6]

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In confirmation of this it seems interesting to note what the Odyssey of the Theban diviner. Homer offers an important task to Tiresias, in fact in the tenth canto we read:

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"To ask the soul of the Theban Tiresias,

the blind soothsayer, whose precordi are firm:

to him only Persephone gave even when he was dead,

the faculty to be wise; the others are wandering shadows "[7]

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Ulisse, nell’Ade, he is forced to look for Tiresias, to find out about the way back to Ithaca. In the verses of the Homeric poem, we read between the lines that only Tiresias are granted the extraordinary gifts that make him so wise. I add a couple more elements: in Tebaide, the poet Stazio describes that Tiresias, deaf-mute and blind at the same time, retains its extraordinary powers. Who, physical disability, it is even more pronounced, nevertheless wisdom and prophecy remain. And they will have a dramatic role in Sophocles.

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Nell’Oedipus Re, Tiresias is called prophesying also the famous incest between Oedipus and Jocasta and the killing of Laius: in this tragedy the prophecy of the blind is even an element of help in the discovery of a moral action condemned by time. The contribution of Tiresias becomes fundamental in the dissolution of the Oedipus drama.

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Returning and concluding the reading of Camilleri's text, I find a splendid poem dedicated to Tiresias by the poet Thomas Sterne Elliott

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«I Tiresias, although blind, button between two screws,

old man with withered female breasts, I can see

at the purple hour, the hour of the evening that comes

on the way back, and bring the sailor home from the sea,

I can see the typist at home at tea time, clears breakfast,

turns on the stove and takes out canned food.

Outside the window dangerously hung out to dry

Its combinations touched by the last rays of the sun,

on the sofa (his bed at night) they are crowded

socks, slippers, shirts and corsets.

I Tiresias, old man with shriveled boobs,

you perceive the scene, and predicted the rest -

I too expected the expected guest.

His, the pustular young man, he arrives,

employee of a small rental agency, with a single glance

baldanzoso,

one of the people to whom the security is

like a top hat to an enriched peasant.

The time is now right, as he conjectures,

lunch is over, she is bored and tired,

try to engage her in caresses

which are not rejected, even if unwanted.

Excited and determined, he attacks all of a sudden;

exploring hands meet no defense;

his vanity requires no answer

and takes indifference as a welcome.

(And I Tiresias have pre-offered everything

What was done on this same sofa or bed;

I who sat under the walls of Thebes

and I walked among the humblest dead).

[…]

Then I came to Carthage

Burning burning Burning burning

O Lord You take me

O Lord You seize

Burning[8].»

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The analysis of Tiresias' disability it therefore shows how disability has a contradictory value in the pre-Christian world: in which a relationship of damnation is highlighted, stigma, removal e, on the other, almost instead a state of elevation to higher knowledge. The theme of disability, for the Greeks it therefore called for a sapiential knowledge of the present, a prophetic knowledge of the future, a call to eternal life (certainly not of the same characteristics as the Christian Kingdom of God). Obviously, the aspect totally absent in Tiresias' disability, as indeed to all Greek reflection before the coming of Christ, it is obviously the link between divine and human activity: that relationship between grace and nature that will only subsequently be probed by Catholic theology.

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In fact, Tiresias suffers from disability in his human nature as a punishment: it is not explained by the Greek myths in what way, after obtaining the disability, his person is brought, through disability, to a path of improvement and moral elevation with the help of the Gods. The disability, in Tiresia, in short, it is a special epistemological methodology but not one of sanctification. A special way of knowing but not of raising oneself to a relationship with the sacred. On the other hand, it is completely different in character, the sense of physical suffering, and therefore also a visual impairment, since the advent of Jesus Christ: all disabilities are part of the affliction and suffering love of Christ. They can therefore be grouped under the great category of suffering.

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AFFLICT BUT INTIMALLY UNITED IN THE SUFFERING LOVE OF JESUS

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One thing is certain. About Christianity, it is founded by Jesus and it is a religion of joy; indeed, Christianity, it started with a joyful imperative. «Kaire / Rejoice Maria!» [9] so the archangel Gabriel greeted the adolescent Mary. We certainly recognize with Joseph Ratzinger that "Christianity is therefore the faith of joy"[10]. but yet, within the path of a Catholic faith that is joyful, it does not escape some particularly delicate issues such as suffering, penance and pain. Let us think for a moment that in the journey of the Catholic Church there is a great period of penance and asceticism: Lent. This is because Lent is above all a time of conversion, but also a time of desert and reflection. In that period there is an invitation to linger, in our personal prayer or meditation, on those issues that are ordinarily difficult to assimilate and deal with, like sin, the death, the illness, pain. Suffering is a very sensitive issue. Above all it is delicate because it is experienced by men and women. Theme that we have all touched firsthand. These men are suffering. Therefore they are afflicted. In fact, one of the themes that the Old Testament also speaks to us about is suffering. Let's think, for example, of the story in the book of Job. Uright omo, today we will say a pious, a decent and very devoted person. The Lord, At that time, it allows the devil to be tried in moral suffering, we remember in fact that all his children were killed; so, material, we remember that he lost all his possessions; finally physics, we remember that he fell seriously ill with leprosy and was isolated from everyone, except from four friends.

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In Job, according to the exegetes, we find four typically human reactions. The first is acceptance (cf.. Gb 1,22). He peacefully accepts that all this comes from God. At the same time, he also demands from him a kind of return in the future. The second reaction, it is rebellion (cf.. Gb 3, 1). He will even wish to die. It is also a typical reaction of today's sick people: it is a desire for tranquility and peace. The third reaction is custody (cf.. Gb 40). Job entrusts himself to God recognizing his littleness, one's being created creature, with respect to God the uncreated creator. So he truly relies on the Creator because he recognizes that he was proud and pretentious towards him. Fourth reaction, the unearthly reward (Gb 42,7). Job is given back all that he had lost in a double way [11].

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Job is an afflicted one. God after a journey of conversion, of purification and growth is consoled by God. I was very impressed when I too hear the voice of an afflicted one. An afflicted one a few years ago: but that in his today, as today it has been abandoned by all. For this I would like now let you hear the voice of that kind of afflicted that, unlike Job, He did not make it.

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"I lived (male) for thirty years, someone will say that it is too little. That someone is not able to determine what the limits of tolerance are, because they are subjective, not objective. I tried to be a good person, I've made a lot of mistakes, I have made many attempts, I tried to make sense and purpose using my resources, to make an art of discomfort. But the questions never end, and I'm tired of hearing it. And I'm sick of pormene too. I'm sick of making efforts without getting results, fed up with criticism, fed up with job interviews like unnecessary graphic designer, tired of wasting feelings and desires for the other gender (who obviously doesn't need me), tired of envying, sick of wondering what it's like to win, of having to justify my existence without having determined it, fed up with having to meet everyone's expectations without ever having met mine, tired of putting a good face on bad luck, to feign interest, to delude myself, to be made fun of, of being pushed aside and being told that sensitivity is a great quality. […] Nothing can be expected from this reality. You can't expect a job, one cannot expect to be loved, recognition cannot be expected, you cannot expect to expect security, a stable environment cannot be expected. […] I entered this world as a free person, and as a free person I got out of it, because I didn't like it even a little. Enough with the hypocrisies. […] I know this seems crazy to you, but it is not. It's just disappointment. The urge has passed: not here and not now. I cannot impose my essence, but my absence does, and absolute nothingness is always better than a whole where you cannot be happy doing your destiny. […] Forgive me, mum and dad, if you can, but now I'm home again. I'm fine"[12].

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It is terrible to read such lines. It is almost impossible to empathize with the pain of a young person who wants to take his own life. It is absolutely impossible to understand the pain of those parents who have lost a child in this way. but yet, this young man was an afflicted one. An afflicted one left alone by all: abandoned to the mentality and fashion of the world, who believes and inculcates everyone that suicide is the only way to live their freedom. This is the freedom that today's world wants to convince us Catholics too that it is the one to live: a freedom that is not true freedom. That freedom that would be expressed in assisted suicide and euthanasia techniques, as happened for the case, rose to the fore of the news, by Dj Fabio. Dj Fabio was also a sufferer, one that we will biblically call afflicted[13]. The world, instead of giving him true freedom, he has abandoned him for good. The rule of law even offers him reason and jurisprudence to found the belief that one can only get out of suffering by committing suicide. As if suicide were the maximum expression of a "freedom"[14]. That freedom that eliminates suffering and affliction. Because a suffering and afflicted life has no value, then it is eliminated. It is taken and thrown away. And everything is disguised with the magic word: li-ber-Ta. Three syllables with which today we ride the wave and allow everything.

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"We live in an era in which we are entitled to live only if they are perfect. Any insufficiency, any weakness, every fragility seems banished "[15]

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There is only one answer to this terrible conviction of today's culture. The real answer that each of us can give is this: the joy of Jesus Christ. It responds to a logic of death, of throwaway culture, of necroculture simply by showing the joy and love that Jesus had for the afflicted. Because Jesus Christ himself often met with suffering. That is, Jesus met suffering and afflicted people: who in the body and who in the spirit. And he put himself at the service of them and their relatives and friends. For this he was able to relegate a special place in the Beatitudes to the suffering: "Blessed are those who mourn, for they will be comforted"[16].

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If we take a look at the Gospel of the resurrection of Lazarus, let's see immediately how Jesus relates to the death of his dear friend Lazarus. Jesus himself cries. He is afflicted, and lives this moment together with other afflicted ones. Let's try to follow the Gospel text closely:

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«Jesus loved him very much (agapan = loved with mercy) to Marta, to his sister [Maria] and to Lazarus. Marta then, as he knew that Jesus was coming, went to meet him; Maria, on the other hand, was sitting in the house. Martha said to Jesus: "Man, if you had been here, my brother would not have died! But even now I know that whatever you will ask of God, God will give you ". Jesus told her: "Your brother will rise again". Marta answered him: "I know he will rise again on the last day". Jesus told her: «I am the resurrection and the life; who believes in me, even if it dies, will live; whoever lives and believes in me, will not die forever. You believe this?». She answered him: "Yup, o Lord, I believe you are the Christ, the Son of God who must come into the world " (= peepisteuka, the Greek verb expresses a strong leap of faith) Then Jesus saw her weeping and the Jews who had come with her also weep, he was deeply moved (embryonic masts = to get angry), he was upset and said: "Where have you placed it?”. They told him: "Man, come and see!”. Jesus burst into tears. Then the Jews said: “See how she loved him!”. After placing the stone in which Lazarus was placed, Jesus then raised his eyes and said: "Dad, thank you that you listened to me. I knew you always listen to me, but I said it for the people around me, so that they believe that you sent me ". E, said this, he shouted loudly: "Lazarus, come outside!”. The dead man came out, with his feet and hands wrapped in bandages, and the face covered with a shroud. Jesus said to them,: "Untie it and let it go" "[17].

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Let's try to read the text analytically. In verse 5 we see first of all that Jesus performs the action ofagapan that is, he loved Marta deeply, Maria and Lazzaro. agapao is the Greek verb from which it comes agape, that we precisely translate with Mercy. So he loved them with mercy. Also to the verses 20 – 27 Jesus is rebuked by Martha, later also by Maria, of not having been present at the time of Lazarus' death. He gets from them an act of faith in eternal life that happens through His Presence: the presence of Jesus, Son of God in the world. Subsequently (cf.. V.33) when he later learns of Lazarus's death, Jesus is moved: he has an angry movement of passion (so does the Greek verb embryonic masts), of aversion towards death which is one of the effects caused by original sin in turn generated by the devil. Jesus himself, so, expresses aversion and hostility towards death. Commenting on the verses 41 – 42, the exegete Brown writes:

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"Through the exercise of the power of Jesus, which is the power of the Father, they will know the Father and thus will receive life themselves. Jesus will get nothing for himself, he only wants his listeners to know the Father who sent him. […] The crucial thing is that Jesus gave physical life as a sign of his power to give eternal life on this earth and as a promise that on the last day he will raise the dead "[18].

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March, Maria and Lazzaro are afflicted. Jesus makes him discover, right in affliction, a true and real relationship with God. Suffering then becomes one of the possible "places" to truly encounter the Lord's love and receive consolation from it. As God did with Job and as now Jesus does with Lazarus. Effectively, the affliction, it can generate a sense of isolation: as we have seen so far, the suffering, if on the one hand it is an experience, on the other hand it is at the same time a solitary experience, permitted by God to the individual and only to the individual. In an indirect way it also affects relatives, the friends and neighbors of the afflicted one, but it serves first of all to the single person. These afflicted ones are not that far in time and space from our lives.

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We too can be merciful and show God's love to the afflicted. We can express and communicate the joy and vitality of Jesus through these suffering brothers of ours? Through the exercise of material and corporal works of mercy, it is possible to express the biblical sense of consolation. Here is the connection between consolation and a sense of brotherhood: knowing how to enter into someone's drama and support it. To be truly with - brothers through the Mercy / Agape of God for the other. To live by helping the afflicted is to support them. In being a support then there are three drifts that must absolutely be avoided:

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a) pitying the afflicted one. In other words, there is a risk of creating a victimization. Through this dynamic, the person gets stuck in his own pain and closes himself in a narcissism that prevents him from getting better [19].

b) The narcotic effect. That is, trying to get rid of pain by putting the conscience on it. The person is therefore pushed by society to live as if pain does not exist. This leads to superficiality, which is dangerous because it postpones the problem of pain and aggravates it[20]. In fact, escaping from a problem means aggravating it.

c) Invite the afflicted to see who is worse off than him: there is nothing worse than making existence like a Serie A ranking and saying who is better and who is worse off. It makes no sense to console someone by saying "since there are those who are worse off than you, you have to be fine " [21].

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Let's see', At that time, the work of mercy to console the afflicted in what it really consists of. The words of the presbyter Fabio Rosini who writes will help us:

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Physical pain can be harsh, but if there is a reason, it is supported, the heart is serene; if however, the pain is without explanation then becomes unbearable. Affliction needs a word to fill it, that address you, an indication that guides understanding " [22]

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The same word consolation (in Hebrew nacham), biblically it is rendered with the verbs to rest, stop, find tranquility or even give refuge[23]. This is what we just saw Jesus doing with Lazarus' afflicted relatives. Pacifying a person means giving him that word of fullness, of understanding, sense that pain seems to have stolen from him.

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"Whoever performs the act of consular is capable of putting himself next to the sufferer by showing him what he cannot see and allowing him to open his heart, the look, the spirit to another perspective, an integral depth that gives completeness "[24].

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In a certain sense, all Christians are called to console, remember that it is they who are called to give this completeness. So this is the call to be those who remember that God is above all hope in suffering. Remind the world and today's culture that hoping is a typically human act, but at the same time elevating: because it allows even the worst of the afflicted to rise above their pain. As Fabio Rosini always writes, consular, giving hope basically means, make an act of mercy that "makes eternity present, that reveals the face of God in pain "[25]. This will also allow us to resume first of all hope. And hoping is a typically Christian act. More, to hope is the typically Catholic act! Because the believer is the one who has placed all trust in Jesus. And just like Martha and Maria, he expresses his hope aloud in pain. Always keep this in mind, while you prepare sandwiches for the poor, while you prepare the spinal stretcher, while you rearrange the civil protection facilities. Hoping means first of all kindling the expectation of a God who is the immensely good absolute good.

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Each of us can be a bearer of hope, carriers of joy even to the afflicted of the poorest neighborhoods, to the afflicted one due to grief or depression, or precisely of a disability. Here then is that by relating these reflections to disability, we will say that even the person with disabilities, despite his afflictions and physical pains, he is called to a path of joy and sanctification. There is always a higher plane to which God the Father directs, how he directed the sufferings of Jesus of the Passion, to the joy of the Resurrection. We too will be transported to the joy of consolation. Because when we will console an afflicted one, this will make us truly discover the joy of our life. Our whole life will be knowing how to rediscover the presence of a Trinitarian God, who is with us even in pain. It is by loving who is afflicted, making him rediscover this joy of living, together with the poet Giacomo Leopardi we can say "I have never felt so much living as loving" [26].

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Rome, 4 November 2020

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NOTE

[1] The reader can consult for further information: G. A. Stella, Diverse - The long battle of the disabled to change history, Solferino, 2019, Milan.

[2] Pseudo-Apollodoro, Library, III, 6, 7.

[3] A. Camilleri, Conversations about Tiresia, Sellerio, Palermo, 2019.

[4] A. Camilleri, op.cit.

[5] Along this same line M stands. Schianchi, History of disability - From the punishment of the gods to the welfare crisis, Carocci, Rome, 2012, 40.

[6] Apollodoro, Greek myths, by P. Shoes, translate. at M.G. Ciani, Monadori, Milan, 1996, 55.

[7] Odyssey X, 492 and following, Translation by G. Aurelio Privitera

[8] T.S. Elliott, Wasteland mentioned in A. Cammileri, Conversations about Tiresia, 41 – 42. Check page again.

[9] Luca 1, 26.

[10](J). Ratzinger, Elements of fundamental theology, Morcelliana, Brescia, 69.

[11] S. Pinto, The secrets of Wisdom, Introduction to the wisdom and poetic books , St. Paul, Cinisello Balsamo, 2013, 21 – 23.

[12] Letter from M., a suicide in his thirties, taken from http://messaggeroveneto.gelocal.it/udine/cronaca/2017/02/07/news/non-posso-passare-il-tempo-a-cercare-di-sopravvivere-1.14839837 last access 10/01/20 hours 18.07.

[13] See. http://www.huffingtonpost.it/2017/02/28/fidanzata-dj-fabo-vorrei-notte-non-finisse_n_15055120.html Last Access 23 March 2017 hours 16.43).

[14] https://www.repubblica.it/cronaca/2019/09/25/news/consulta_cappato_dj_fabo_sentenza-236870232/ Last Access 10/01/10 hours 18.16.

[15]A. D’AVENIA, The art of being fragile, 2016, 147.

[16] Mt 5,4

[17] Gospel according to John, chapter 11.

[18] R. E. Brown, Giovanni, 2014, pp 567 – 568

[19] Fabio ROSINI, Only love creates, 2016, p. 121.

[20] In the same place.

[21] Fabio ROSINI, on,cit, p. 122.

[22] Fabio ROSINI, p. 120.

[23] Fabio ROSINI, p. 127.

[24] Fabio ROSINI p. 129.

[25] Fabio ROSINI, p. 129.

[26] (Zibaldone 1819 – 1820.)

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Father Gabriele

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NEW - THE CHURCH AND THE CORONAVIRUS. Between supercazzole and tests of faith. The apostolate of the Fathers of the Island of Patmos in a time of pandemic

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NEW - THE CHURCH AND THE CORONAVIRUS. BETWEEN SUPERCZZOLES AND TESTS OF FAITH. THE APOSTOLATE OF THE FATHERS DE THE ISLAND OF PATMOS IN A TIME OF PANDEMIC

I social media they are a savannah where supercazzolari attack like hyenas. Those who believe they can solve the problem by ignoring them, wrong. The French Revolution teaches that it is dangerous to lock yourself up in the palace of Versailles while in Paris the square is filled with hatred. When in fact the square exploded, the heads of those who ignored the problem were cut off by the angry people.

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Author:
Jorge Facio Lynx
President of Editions The island of Patmos

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IN DISTRIBUTION FROM THURSDAY 6 NOVEMBER

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on the cover: The guillotine of social mediaa – cartoon by the Roman painter Anna Boschini Vitarte Studio

The period of the lockdown how it was experienced by the priests? Who was prepared for such an emergency? The world of politics was not, health care, of science, of public education, of work, of trade, of entrepreneurship, of finance, of information, of the show. What was the difficult relationship between priests and faithful during the months of suspension of the sacred liturgies? Above all: what happened in the Piazza dei social media, about which Umberto Eco said:

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«I social media they give the right to speak to legions of idiots who previously only spoke at the bar after a glass of wine, without harming the community. They were immediately silenced, while now they have the same right to speak as a Nobel Prize winner. It is the invasion of imbeciles ".

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I social media they are a savannah where supercazzolari attack like hyenas. Those who believe they can solve the problem by ignoring them, wrong. The French Revolution teaches that it is dangerous to lock yourself up in the palace of Versailles while in Paris the square is filled with hatred. When in fact the square exploded, the heads of those who ignored the problem were cut off by the angry people. During the lockdown for Covid-19 the Fathers de The Island of Patmos they had to clash with the supercazzole of false Catholics and theologians do it yourself popped up on the internet like wildflowers after the rain. Their experience as priests and theologians has been collected in these pages, together with the analysis of a danger not to be underestimated with snobbery, because on the piazza dei social media irrational emotionality is rampant, while the guillotines have already been in operation for some time.

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A book, that of our Fathers, which will take you into the heart of a problem that has created debates for months, frictions and rivers of nonsense published on social media by Catholic supercazzolari or presumed to be so.

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From the island of Patmos, 3 November 2020

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