Friar Cipolla, that character created by Giovanni Boccaccio who inspired a fiery sermon in San Bernardino in that Middle Ages which was great light and certainly not darkness

FRIAR ONION, THAT CHARACTER CREATED BY GIOVANNI BOCCACCIO WHO INSPIRED A FIRE SERMON IN SAN BERNARDINO IN THAT MIDDLE AGES WHICH WAS GREAT LIGHT AND CERTAINLY NOT DARK

[…] once the waiters arrived early to warn the Supreme Pontiff Benedict XIV that during the night a fire had broken out in Rome in the Monti district. To which he blurted out: "Shit! And there have been deaths?». Monsignor Teodoro Boccapaduli tugged him discreetly. After the waiters had detailed the seriousness of the fact, the Supreme Pontiff replied bursting: "Shit!». And Monsignor tugs him again. At that point Benedict XIV, saddened by that grave report, he turns towards the prelate bursting out: "Boccapaduli.", you broke my balls: dick, dick, dick! Ah, I want to sanctify this word. Indeed I want to promulgate one fucking bubble, to grant plenary indulgence to those who pronounce this word ten times a day ".

— History and current events —

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More than making a hypothesis, I dare to attribute a little discovery to myself: in his fiery sermon San Bernardino of Siena [Massa Marittima 1380 - L'Aquila 1444] he was inspired by, or was in any case influenced by the short story of Friar Cipolla enclosed in the work Decameron, composed by Giovanni Boccaccio between the 1349 and the 1351.

The fratacchione Boccaccio he used to travel the countries of the countryside showing the most improbable relics to the bifolchi, including the little finger of the Holy Spirit, one of the ribs of the «Dear Verbum made at the window» [crippling of the Latin: and Word was made flesh], the rays of the star that appeared to the three Magi in the East, an ampoule containing the sweat of Archangel Michael that fell from his forehead when he fought with the Devil, the jaw of the Death of San Lazzaro and so on.

Being in that of Certaldo, he had promised the villagers that the following day he would exhibit an extraordinary relic to the people: a pen that fell to Archangel Gabriel during the Annunciation. Senonché, at night, two local pranksters stole the precious angelic pen from inside the box in which it was kept, replacing it with coals. When Friar Cipolla opened the box to show the precious relic to the Boeotians, He was not dismayed when he discovered some coals inside, he apologized to those present saying that on his departure he had mistakenly taken the wrong container, identical to the one in which the precious pen was kept. Like this, after an apology, he provided the people with the coals on which the Holy Martyr Lorenzo was roasted.

A few decades later, Bernardino degli Albizzeschi, son of a powerful family from the upper Tuscan Maremma, today universally known as San Bernardino of Siena [Massa Marittima 1380 - L'Aquila 1444], in one of his sermons he launched himself against popular superstitions, particularly taking it out on the false relics and the profitable market that revolved around it. The subject of that sermon with an evident Boccaccio style was the relic of the milk of the Blessed Virgin Mary preserved in the collegiate church of Montevarchi, in which Friar Bernardino thundered:

"It is who you want, I say you do not like these things to God these. Like milk from the Virgin Mary. Or women, where you are? And likewise you, able men, vedestene mai? You know you should be showing for relics: v'aviate not faith […] Maybe she was a cow the Virgin Mary, she had her milk lassato, how loose the beasts, you lassano mugnare? I have this opinion: that is, she had so much milk, neither more nor less, enough that Bochina Jesu Christ blessed " [San Bernardino of Siena Hypocrite devotions. in: Baldi. Novels and moral examples of S. Bernardino of Siena, Florence, 1916].

Period painting of the Supreme Pontiff Benedict XIV [Bologna 1675 - Rome 1758], who with scurrilous elegance threatened some members of the curia scandalized by his colorful words, to promulgate a "Bull of the cock"

As is known to true and serious scholars, the middle Ages, the true one, divided into the space of almost a thousand years in three different eras that have followed throughout history, it was not the era of the "dark ages" at all, but of the centuries of light. In the Middle Ages there was the highest development of the light of speculative reason, combined with a critical sense and a spirit of unceasing research in the various areas of scientific knowledge. If the history books used in schools were not written by ideologists, it would be clear to everyone that the legends Black on the Middle Ages they were built at the table at the end of the eighteenth century by enlightened poisoners of hatred towards everything that was Catholic. They were in fact these, animated by destructive ideology, to relegate the Middle Ages to the "dark ages" in the name of their alleged "lights of reason" lit under the French guillotines, where heads fell one after the other following accusations based on mere inferences, often out of pure social envy, or after farcical summary trials in which the defendants were not granted the right to defense, nor that to the word [see my work Nada s security]. This is in contrast to the terrifying inquisitorial process, fruit this yes, of the most absurd and false black legends. Oh, what gross ignorance! The inquisitorial process, in addition to establishing the legal right to defend the defendant, it just couldn't be celebrated without defense and the right to speak. It was the inquisitorial process that gave rise to the custom that after the reading of the sentence the condemned person was granted the last right to speak. It would be enough to read the legal works and related documents of the Bolognese glossers, that between the eleventh and twelfth centuries, in the "dark" Middle Ages they gave life to all those that would later become the modern legal institutes, after recovering the Body of Civil Law by Justinian and reinterpreted all the classical texts.

but yet, to the present day, also the last of the gay illiterates ideologically poisoned towards Catholicism, but rose to television honors with some sequels talk show where it is unthinkable that there could be no lack of cheerful quotas, from the height of his victimized and desolating ignorance he does not fail to make pseudo-historical-intellectual references to the Middle Ages, or at medieval spirit, to create an effect and put something retro or superstitious in a bad and ridiculous light, as well as everything that is Catholic and linked to the Catholic Church. Unfortunately, the cheerful TV activist or from social network, however, he ignores that the Middle Ages are the era of rediscovery, of the study and preservation of all classical philosophy and literature. If today we can read the most critical works written by Greek and Roman authors against the nascent Christianity, o i carmi more lustful and pornographic written by Valerio Gaio Catullo, it is certainly not thanks to the Enlightenment inventors of black legends and false historians, nor for the activism of today's fierce LGBT lobbies, but why these works have been saved, transcribed and handed down to the present day by the Benedictine amanuensis monks, born in the 6th century from monasticism founded by San Benedetto da Norcia. E, in the context of Benedictine monasticism, among various things, both the name and the socio-political concept of Europe itself developed, the same one that today denies an incontrovertible historical fact: the Christian roots of our ancient European continent. So, always with all due respect to the cheerful activist who from the prodigious means of television or from social network often addresses millions of listeners, it is easy to say that the Middle Ages are Pier Damiani, Peter Abelard, Anselm of Aosta and the great masters of scholasticism. The Middle Ages is Bernard of Clairvaux, Thomas Aquinas, Bonaventura da Bagnoregio, Duns Scotus. The Middle Ages are the great engineers, architects, mathematicians, astronomers and alchemists, most of them belonging to the Carthusian Order and the Cistercian Order. The Middle Ages marked the season of the great literati: the Sicilian literary school of Frederick II of Swabia, Guido Cavalcanti, Dante Alighieri, Francesco Petrarca, Giovanni Boccaccio …

The man of the Middle Ages he also had an extraordinary taste for satire which, the more pungent it was the more it made popes laugh, emperors and rulers, none of whom gave up delighting on the most pungent satirical works, not only those of Boccaccio, but also those of the most scurrilous Peter the Aretino. We had to reach the present day to end up in the courts thanks to some crybaby activist to argue for, even in a polemical way, in essence this means: “I have the right to destroy your Catholic culture and morality piece by piece, because I am the sacred immaculate LGBT victim, but you have no right of reply, except for a dispute”. Other times were the medieval ones, where when someone wanted to delight the Supreme Pontiff Pius II [Weather in Corsignano di Pienza 1405 – Ancona 1464], all he had to do was hire a talented storyteller to perform the rhymes of his Sienese fellow citizen Cecco Angiolieri [Siena 1260 – Siena 1311 c.a], who used to joke in taverns amidst laughter, wine and very cheerful women:

S’i’ were focus, combustion’ the world;
s’i’ was wind, the tempestarei;
s’i’ was water, i’ to drown;
s’i’ was God, send it deep;

s’i’ was Pope, I would be happy then,
for I would embrace all Christians;
s’i’ was ‘emperor’, to’ what would I do?
to all cut off the head in the round.

Not that Silvio Enea of ​​the Piccolomini accounts, then he ascended the sacred throne with the name of Pius II, was outdone in cutting sarcasm, as when he ironically condemned the request and the hope of obtaining favors from him by motteggiando:

I was Enea,

nobody knew me,

but now that I am Pio,

everyone calls me uncle.

An elderly theologian, talking about the Middle Ages defined as the era of the so-called "dark ages" by many today's activists of that methodical destruction of European societies passed off as "claiming rights", with scientific wisdom he ironized saying: "Maybe, today's man had the speculative reason and the critical and analytical sense of that of the Middle Ages! Unfortunately today, man, so to speak, evolved, which claims every right but rejects any duty, his presumed reason is exercised by reasoning with his dick". I pointed out to the elderly brother: "You are right, but don't forget those who think with the subjective emotions of the ass!». All this genre gives rise to a culture of death which, through the annihilation of reason, has plunged us into new forms of illiteracy, much more devastating than those of the past, but above all in a new form of dictatorship: The dictatorships of minorities. Without going backwards over the centuries, just take a step backwards of just a century, at the beginning of the twentieth century, at the time of Vigils of Neri, work of the Tuscan writer Renato Fucini [Monterotondo Marittimo 1843 - Empoli 1921]. Let's start from the element of memory: elderly peasants who barely knew how to read and write, quite a few of whom were in conditions of total illiteracy, they were authentic itinerant literature libraries. During the evening vigils, in times when there was no cinema, let alone the TV, they entertained by narrating works learned by heart: from the Jerusalem Liberated by Torquato Tasso a Orlando Furioso by Ludovico Ariosto. I myself can testify to this, when I am just ten years old, in the lower Tuscan Maremma, on the border with Lazio, for the first time I knew the existence of Dante Alighieri's work, to be exact Hell, thanks to an elderly farmer, at the age of eighty - we are therefore talking about a man born in the late nineteenth century - who began to narrate, to us children, by Count Ugolino and Archbishop Ruggieri by reciting from memory:

The mouth lifted from the proud meal
quel sinner, shaking her hair
of the chief who had a retro fault.

Then it began: "You want me to renew
desperate pain that my heart presses me
already thinking, before I do it.

Ma se le mie word esser dien seme
that bears fruit to the traitor I eat,
talk and weep you will see together […]

Present my cousin, at the time just graduated in classical letters, amazed she then said to the other family members present: «He didn't make a mistake, I don't say a sentence, but not even a word!». That man had memorized entire literature books, that he hadn't read: he had learned them since he was a child during the vigils. I knew, afterwards, who had done the second grade of elementary school, the time strictly necessary to learn the basic rudiments of writing and reading, acquired which had followed parents and family in the fields of agricultural work.

Many of our super technological teenagers, already at the end of elementary school they have entire collections of pornographic films recorded in theirs Smartphone; while the girls, already at eleven or twelve, they post their photos on social media in clothes and positions that would make the prostitutes who worked in the old brothels pale, before it in 1952 the Merlin Law decreed its closure, thanks to a bill proposed by Senator Angelina Merlin, of the Socialist Party, presented in 1948. but yet, these modern hyper-technological "monsters", unlike the man of the Middle Ages and the man of yesterday, that of The vigils of Neri, They have such poor memory that they can't even remember their parents' cell phone number. Well: you know what happens if human intelligence, especially through reasoning and memory, it is not exercised? Roughly what we have under our eyes can happen: a generation of apathetic and ignorant idiots. Just so: we regressed to forms of frightening illiteracy, it would be enough to read the texts written by recent graduates, to be disconcerted in the face of such a deficit syntax enriched by gross grammatical errors. But ... we have evolved. So much to allow us with unheard of arrogance to make irony on the Middle Ages, we who are no longer able to exercise reason and objective critical judgment, because now we only think: either with the dick or with subjective emotions, or worse, with the ass from which the worst of our egocentrism and our blind pathological narcissism comes out, what leads us to claim rights and reject duties, until the attempt, thank God shipwrecked in Italy for now, to use the law to combat as a crime the legitimate opinion of those who do not think like you - I am referring to the happy and blessed shipwreck of the Zan Bill, about which Father Ivano Liguori and I wrote the book From Prozan to Prozac —, therefore prosecuting those who dare to say and maintain that a child can only be born from a man and a woman who are father and mother, that two homosexuals cannot buy a child from a rented womb or that two lesbian women cannot selfishly plan the birth of an orphan by resorting to artificial insemination, claiming to be both recognized by the law as legitimate parents. It is early said that this generation, degenerate daughter of digital illiteracy, devoid of historical memory and of that same cerebral memory exercised, useful to make us remember at least the phone number of our parents, should never be allowed, not even as a joke or as a joke to paradoxes, to make fun of the glorious Middle Ages, marking it as an era of the "dark ages".

In this narrative I have used the word four times “dick”, almost as if I could not express myself without certain splashes of color, which I can do very well. What to say: in these moments of desolation, leave a splash of bright color to this poor priest on the threshold of sixty years old, so that everyone can enjoy their fun. The lemma "dick" is also joined by that other beautiful idiomatic phrase of ... "notorious dickheads", that is, the boundless army of those who don't understand a damn thing about what you wrote, or the deep way, also wanting scientifically relevant in which you wrote it, to consider that now, reached the bottom of the barrel, all we have left is the provocation. So, the idiomatic and homonymous cock heads, they fossilize only on this word, after that bigots, pinchers and self-styled Catholics are indignant towards the vulgar priest, all accompanied by lessons of style given with a moralism that would make the American Calvinists of the seventeenth century envious by those gay characters who were scandalized with profound indignation at the poetic and provocative reference to the word “dick”, except, however, to take it cheerfully and legitimately in the ass and claim it shortly after “sacred right” to the purchase of a child bought from a rented womb. And this what it means? By chance it means that through anal coitus and sodomy one of the two men cannot get pregnant, to the point of needing a paid uterus? But how ungrateful and bad nature has been, so let's correct it with the help of the LGBT lobby.

This noble term it was much loved and used by the Supreme Pontiff Benedict XIV [Bologna 1675 - Rome 1758], nee Prospero Lambertini, bolognese. With usual frequency the Augustus Pontiff indulged in very colorful expressions, starting from his first appearance before the crowd exulted after his election to the sacred throne. It was in fact on that occasion that, seeing that large crowd gathered in the square of the papal arcibasilica of San Pietro, he said in a low voice to the prelate next to him: "And all these people, as a campa?». The prelate, that he was no less and that he had deep knowledge of the newly elected, He answered: «... Campania by pulling it in the ass with each other». The Pontiff replies: "... yes! Then there is us, that instead we pull it in the ass at all!». Afterwards, within the Roman curia, several times aroused amazement and perplexity that he used to intercalate saying "shit!». Until the August Pontiff appointed an assistant to his room, Monsignor Teodoro Boccapaduli, to discreetly pull it for the robe, if he started with certain colorful phrasebooks. Until once the waiters arrived early to warn the Supreme Pontiff that a fire had broken out in Rome in the Monti district during the night. To which he blurted out: "Shit! And there have been deaths?». Monsignor tugged him discreetly. After the waiters had detailed the seriousness of the fact, the Supreme Pontiff replied bursting: "Shit!». And Monsignor tugs him again. At that point Benedict XIV, saddened by that grave report, he turns towards the prelate bursting out: "Boccapaduli.", you broke my balls: dick, dick, dick! Ah, I want to sanctify this word. Indeed I want to promulgate one fucking bubble, to grant plenary indulgence to those who pronounce this word ten times a day ".

There would be much to tell about this great figure, but we limit ourselves to briefly saying that the Supreme Pontiff Benedict XIV was a careful administrator in favor of the needs of the people and charitable activities, at the same time he was a great promoter of the arts and sciences. With acute political ability, but at the same time with a great pastoral spirit, he was tireless guardian of the faith, promoter of the missions for the new evangelization and at the same time a man of profound culture and open-mindedness, enough to maintain intense correspondence with figures very distant from the Catholic world, from Protestant rulers to the father himself of modern anti-clericalism: François-Marie Arouet, known under the pseudonym of Voltaire.

Today the children of this great dark century I am not able, at the height of their digital illiteracy, to laugh about Novel of Friar Cipolla, as did the illiterate wit of the medieval countryside. Nor am I able to understand a great man of faith, so free from any form of internal and external vulgarity, to be able to affirm with true candor: «… if you don't stop pissing me off, I promulgate a fucking bubble, complete with plenary indulgence for those who pronounce this word ten times a day".

Let's ask ourselves: but who they are, the real vulgar ones? I'll explain it right away: are certain Catholics who send images created with photoshop, depicting a Jesus Christ on the cross sacrilegiously gayzzato, with an androgynous face and a languid expression that does not recall the mystery of passion at all, rather a girl awaiting coitus. And in front of these blasphemous images, I who have an eye accustomed to Cimabue, to Fra Angelico, to Filippino Lippi from Prato, to Titian, Giotto and Michelangelo, to follow with Guido Reni and Cararavaggio, until the most recent wonderful crucifixion by Salvador Dalì, maybe I shouldn't blurt: pseudo-fucking Catholics, you broke my balls, breed of digital blasphemers! Christ the Lord was not a languid child since photoshop with the androgynous air affixed to the cross, he was true God and true man, for this he made the cross terribly true, as true as God and true man was.

I children of the modern digital age of this dark century, after reading half a page and reading the entire text in two minutes, then identified the little word about which to argue, in this case the mythical word "fuck", have already sent outraged messages, almost as if they cared, above all else, to fully demonstrate how much they have not really understood a fucking emeritus. And while totally indifferent I let them get busy, place that for years and years, at this point, they can't even break my balls anymore, I turn to the few who can laugh at all the modern Onion Friars who have a prerogative, however: to get more money out of your pocket than a snake charmer can stun an Indian cobra. Indeed, just tell the Boeotian people, that of pseudo-Catholicism built on the contempt of reason and erected on subjective sentimental emotions, that on such and such a day in such and such a place Our Lady appeared to me and gave me a message. Then, if this is said it will also be added that the Madonna revealed to me a terrifying secret that will shock humanity... here are the wallets opening like accordions. What Our Lady said to me appearing? Suffice it to say: “… Our Lady told me to tell you that she loves you and that she invites you to be good and to pray …”. At that point the accordions will expand even more, if the great morbid itch of the terrifying secret joins the silly banality of the message, because at that point the accordions will explode, until the real rain of money. And we want to talk, at least briefly, of the army of self-styled spiritual sons and daughters of Saint Pio of Pietrelcina, ultra specialized in making money pour out, several of them in their early sixties?

The truth will set us free, as stated in our motto taken from the Gospel of the Blessed Apostle John [cf. GV 8,32], but at the same time we know how much the truth has never paid anyone, in particular when we say those truths that nobody wants to be told, nor when it refers to reality, escape from emotions and fatuous sentimentality. Truth does not pay off when one insists on it I can only believe that faith moves on reason and requires reasoning and a deep critical and analytical sense, because in this era of digital illiteracy acting in this way is a truly suicidal policy, to well consider that today, people who say they are Catholic, want irrational emotions, sensational elements, so much sterile controversy and so futile gossip. And who offers these products, will always be paid in any way. While who, before all this, he blurts out saying “fuck it!”, it's just vulgar, not to say: a priest's shame.

the Island of Patmos, 17 June 2023

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Father Ariel's new book has just been released and is being distributed, you can buy it by clicking directly on the cover image or by entering our bookshop WHO

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From the friendship of Jesus with Abraham to Jesus who welcomes us calling us friends

FROM GOD'S FRIENDSHIP WITH ABRAHAM TO JESUS ​​WHO WELCOMES US CALLING US FRIENDS

This famous biblical story tells us that being friends is definitely not a diminution or a subtraction from the relationship of faith, because it calls for condescension, complicity and waiting when, for instance, a friend is in trouble. It is not by chance, long after the story of Abraham in Genesis, one of the most beautiful expressions we find in Scripture regarding the relationship between God's messenger, Jesus, and who followed him was: "I called you friends".

— Biblical pages—

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PDF print format article

 

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It seems that the term friend cannot exist without its specific qualification. We have different types declined, in the various arts, which from time to time offer the image of a fragile friend, rediscovered or ingenious. We could talk about it endlessly. A friend can be true or false, always be there or disappear, you can trust him or her unconditionally or in the worst case scenario be betrayed by them.

The Bible which is literature formed over a very long period, as well as talking about the main protagonist, who is God, presents a diverse set of human situations. Not by chance the poet Byron he called it "the great code of art", expression later taken up by the critic N. Frye who made a book of it[1]. In this roundup of disparate humanity, the interest in friends could not be missing. This is how the code of the Bible was able to arouse symbols that have remained in everyone's imagination (Frye called them imagery), even of non-students of the biblical book.

The character of Judas is famous (c)he embodies the betrayed friendship: «Amico, that's why you're here" (Mt 26,50), these are the words that Jesus addresses to the traitor after receiving his kiss. Remaining with the Gospels, one cannot forget Jesus' friendship for the family of Bethany: March, Maria and Lazzaro. When he dies Jesus will say: «Lazarus, our friend, he fell asleep; but I'm going to wake him up" (GV 11,11). As well as the reputation of a friend of tax collectors and sinners which led Jesus to be disliked by the authorities.

There are many biblical expressions referring to friendship, especially in the wisdom books. Here are two mentions among many:

“A faithful friend is medicine that gives life:
those who fear the Lord will find him." (Sir 6, 16).

“A faithful friend is a safe haven:
who finds it, find a treasure" (Sir 6,14).

A saying that has become famous the one that reads «whoever finds a friend finds a treasure». But the first biblical character to be referred to as a friend, none other than God, it was Abraham. The prophet Isaiah called him that: "But you, Israel, my servant, you Jacob, I have chosen, descendant of Abraham, my friend" (Is 41,8). The book of Daniel echoes this: «Do not withdraw your mercy from us, for Abraham's sake, your friend, of Isaac, your servant, of Israel, your saint" (3,35) and the second book of Chronicles: “You didn't drive away, our God, the inhabitants of this land in front of your people Israel and you have not given it forever to the descendants of your friend Abraham?» (20,7). Until the second testament where we find in the letter of James: «And the Scripture was fulfilled which says: Abramo believed God and it was credited to him as righteousness, and he was called a friend of God" (2,23).

And if the Author of the letter of James he insisted on Abraham's actions as qualifying his faith, on the other Paul of Tarsus reversed the medal, in Romans, putting Abraham's faith before his works and by this and by this alone was he justified.

Here we do not want to address the arduous and complex subject of justification and grace pertaining to theology. But we simply want to decline how the biblical story speaks to us of the relationship between God and Abraham. What kind of friendship it was? Abraham deserved this particular relationship? He always corresponded to you? It seems an interesting topic given that it has become the vestment of the gift of divine life to the man of faith and of the grace that saves. Without neglecting the fact that Abraham is considered the father of the three great monotheistic religions, even if some find it difficult to define Christianity as a monotheism.

Because the Bible prefers to narrate than to set forth theories, we will try to trace the stories of Abraham's events to understand this friendship relationship and to understand in the end that Abraham was not so distant from us, from our expectations and emotions, from our points of view which appear unshakeable and which are put to the test by divine requests and promises which are not immediately revealed.

There is an episode in the story of Abraham narrated in the book of Genesis (18, 25-32) which seems to highlight more than others, more than the same call, the special friendship relationship between him and God, and it is the story of the negotiation about the destruction of the city of Sodom. To God who had already decided the fate of the city, Abraham points out the possible presence of righteous people in it. And from ten to ten to go down he manages to snatch a piece of God's benevolence. This episode highlights a characteristic of the patriarch that recurs several times in the stories, or his indisputable ability to negotiate. It's a well, of territorial division, of earth for the grave of his wife Sara, of how to find a wife for Isaac his son or of God himself, as in the above case, Abraham is unbeatable.

A little less, a lot less, when it comes to having faith in the divine words and this seems incredible for all that is normally thought of him. But God doesn't seem to care. Just like true friends do.

Even rabbinic exegesis he looked favorably upon the Abrahamic ability to deal, when it comes to saving people. The teachers of the Torah, indeed, they have not accorded equal benevolence to another famous patriarch, Noah, who received the command to build an ark because of the impending flood. These, unlike Abraham, he did nothing to thwart the destructive purpose.[2] Noah was an obedient man who asked no questions, "walked with God" (Gen 6,9) but he did not establish any relationship with him, perhaps because of the end of everything that was to come. With Abraham who "walked ahead of God" (Gen 17, 1) it was required, instead an active relationship, patient and friendly.

And patience with Abraham must have a lot. A modern reader of the biblical text would be surprised to find some embarrassing features in the life of the patriarch. These act as a counterbalance to the obvious mediation skills already mentioned, to his being an expert in weapons and guerrilla warfare (Gen 14, 14-16), of men and alliances (Gen 17, 17-24) and capable entrepreneur of the ancient world (Gen 24, 34-35).

Yet Abraham's first ever words in the Bible, immediately after God's call, they speak a lie, letting Sarah pass, in the eyes of the Egyptian pharaoh, like a sister instead of a wife[3]. An episode that will be repeated later with another king (cap. 20). Despite the repeated divine promise that he will surely have offspring, will agree, further on, about Sarah's intention to have a child with the slave Hagar; but when the two women come into conflict he will drive her out into the desert, reluctantly, with only a loaf of bread and a skin of water. When with his son Isaac will go up to Mount Moriah, place of his sacrifice, he will load the wood on his son's shoulders. Which father would have done this knowing what fate he was going to meet?

But Abraham, rightly, he is remembered above all for his faith: “He believed the Lord, who credited it to him as justice" (Gen 15, 6). But this faith evidently had to grow and mature, passing through important evidence, in addition to the fact that it was a word and a divine promise that aroused it, remembered over and over again.

In the Book of Genesis (cf.. 12) God first spoke to Abraham. The expression used in Hebrew, psychoanalysts liked it a lot: Go (play play) “Go for you” or “Go towards you”[4]. A new word, personal, addressed to Abraham son of Terak, invited him to leave his father and go to a land to become a blessed nation. Set off, but as often happens, the enthusiasm was lost along the way. The journey was tiring, in stages, hostile people e, above all, what progeny could he have had if a son did not come? That is how, you want for the difficulties, you want for the advancing age, he satisfied. After all, the slave's son, Ishmael, it was already something. So at one point Abraham blurted out before God: «If at least Ishmael could live in front of you!» (Gen 17, 18). Until the umpteenth promise of a child of theirs, Abraham and Sarah burst out laughing. Abraham even doubled over with laughter (Gen 17, 17).

But here's the twist. Sarah did indeed bear a son to Abraham: Isaac, the promised. But which friend gives you such a gift: Isaac, from Hebrew Isaac literally “the laughing son, which elicits laughter, that you can make fun of and ridicule[5]? Which for this very reason became the cause of the removal of the other son, Ishmael, which had no flaws?

Abraham was speechless at the birth of his son, since the text contains only the words of Sarah, who spoke of laughter and laughter. Who is this son that his friend God has sent?? We must accept this gift? Because Isaac, among all the biblical patriarchs and Sui generis. He never had the role of the protagonist and immediately appeared devoid of his own personality. He couldn't even find his wife by himself and this one, Rebecca, when she finally saw him up close, fell off the camel. Not surprisingly, several commentators, both Jews and Christians, they pointed out that Isaac may not have been a perfect son, disabled, autistic son of an aging father[6]. Let's imagine Abraham's feelings if this was to be the fulfillment of the promise. How to accept all this?

It is at this point that the biblical narrative presents us with one of the most fascinating and dramatic episodes of all his literature. The story of the sacrifice or rather of the Akda (aqedàh, about the connection) of Isaac in chapter 22. An episode that has inspired artists and commentators from antiquity to the present day. It is not possible to account for it here, but we can propose an interpretation that is well linked with what has been said so far about the relationship between God and Abraham.

First of all it was a new beginning. Let's go back to the verse 2 the same "play play” (goes for you, towards you) the chapter 12. Again a going towards oneself. But this time the promise came true, unexpectedly. Where should Abraham go? The ascent to Mount Morìa, with only dialogue about a ram to find, it's heartbreaking. Despite the outcome in the end happy, the episode will retain its tragedy: in the silence that falls during the return home of the two, in the lack of exultation or joy, in the subsequent physical separation between the father and the son and in the death of Sara that a Midrash (midrash)[7] it follows from the fact that she came to know what was about to happen on the mountain.

So what had happened? That Abraham was called to accept God's promise, in the person of Isaac, imperfect son. Because of this, her faith was tested and she was strengthened. The friend had finally understood what had been asked of him from the beginning, even if unexpected and far from its prerogatives and psychological characteristics. But Abraham went towards him, to open up to a new self and to the you of the son finally dissolved and left free to go.

Someone, many centuries later he would say: "God chooses what is weak in the world" (1Color 1,27). This is probably what Abraham's faith had to dramatically understand: welcome the promise in the fragile person of Isaac. Only when he understands will he choose for Isaac a woman with whom to console himself for the death of his mother, he will bestow on him all his good, he will protect him from possible competitors and die "satiated with days" buried by his sons Isaac and Ishmael finally reunited (Gen 25,9).

The story of Abraham and God can be read in many ways. The Bible beyond the implications that refer to faith and that passing through St. Paul and James mentioned above have arrived up to today, the Law as a story of friendship. With all its tones and variations, since Abraham remains a man with his personality made up of limits and greatness. This famous biblical story tells us that being friends is definitely not a diminution or a subtraction from the relationship of faith, because it calls for condescension, complicity and waiting when, for instance, a friend is in trouble. It is not by chance, long after the story of Abraham in Genesis, one of the most beautiful expressions we find in Scripture regarding the relationship between God's messenger, Jesus, and who followed him was: "I called you friends" (GV 15, 15).

from the Hermitage, 17 June 2023

 

Notes

[1] N. Frye, Great code, Bible and literature, 1981 (Trad.. it.: Einaudi, 1986)

[2] The parallel between the flood and the destruction of Sodom has been grasped by many. This is total destruction. Only one family is saved in both cases. The presence of incestuous relationships in the two stories, from which non-Jewish tribes arose (Canaanites from Cam, son of Noah and Moabites and Ammonites from the daughters of Lot).

[3] Even if it's true, for they were sons of the same father, but from different mothers.

[4] Likewise Noah is commanded to make an ark of cypress “for you” (Gen 6, 14)

[5] the root of the name (zade/chet/qof) with these senses, compare 179 times in the Bible mentioned 112 times referred to Isaac in Genesis

[6] Marmorini G., Isaac, the imperfect son, claudian 2018; Baharier H., Genesis explained by my daughter, Milan 2015

[7] Nd.R. Midrash, from Hebrew Midrash, term that indicates a method of biblical exegesis of the Jewish tradition

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