From Beatitudes in the mountains to love for enemies in the plains
«Who uses the word of Jesus otherwise by acting, gives wrong to Jesus, denies the sermon on the mountain, does not implement his word. From a human point of view there are infinite possibilities of understanding and interpreting the sermon on the mountain. Jesus knows only one possibility: go and obey "
After the beatitudes proclaimed in the Gospel last Sunday, The reading of the sermon in the plain of Jesus edited by Luca continues, In the part in which the heart of his speech is accessed where the ethics of love aimed at enemies predominates, expressed in donating for free, exempt from judging, proactive when he invites you to offer another cheek. In the text, al v. 31, The famous "golden rule" is preserved: “How do you want men to do to you, So you do them too ".
The entire speech of Jesus, with his commands, It is held on the verb agapao, amare. And the sayings are expressed according to a sapiential style with verbs above all to the imperative. What emerges in the end is the desire of Jesus to unhinge the logic of reciprocity. We read the evangelical pericope.
"During that time, Jesus told his disciples: “To you who listen, I say: love your enemies, do good to those who hate you, bless those who cursed you, Pray for those who treat you badly. To those who strike you on the cheek, offer the other too; to those who tear your cloak to you, Do not reject even the tunic. Give it to anyone who asks you, and to those who take your things, Don't ask her back. And how do you want men to do to you, So you do them too. If you love those who love you, what gratitude is due to you? Even sinners love those who love them. And if you do good to those who do good to you, what gratitude is due to you? Sinters also do the same. And if you lend to those from whom you hope to receive, what gratitude is due to you? Even sinners grant loans to sinners to receive the same. Instead love your enemies, do good and lend without hoping anything, And your reward will be great and you will be children of the very high, because he is benevolent to the ungrateful and the wicked. Be merciful, as your Father is merciful. Don't judge and you will not be judged; do not condemn and you will not be condemned; forgive and you will be forgiven. Dates and it will be given to you: a good size, pressing, Full and overflowing will be paid to the womb, because with the measure you measure with, will be measured to you in return”» (LC 6,27-38).
After the "trouble" (LC 6, 26), specular of the last bliss, The words of Jesus continue with a powerful adversive, "But to you who listen to I say" (v. 27), which opens the door to understanding the substantial difference in the Christian vocation in the world. At the heart of it is the love for the enemy who forms the inclusion of the entire passage of Luca 6, 27-35: "Love your enemies". Who is the enemy in the words of Jesus? It is the one who hates, cursed, ill -treatment and expresses its enmity with physical violence, with theft, with the request and the claim. Whatever the way of expressing itself of the inhabitation, the extraordinary proposal of Jesus who defines the main Christian difference rests in the non -violent response. Not any non -violence, but a proactive and active, since it, subtracting from specularity, puts in place a positive action of opposite sign. Not repeating the violent gesture suffered the disciple of Jesus comes out of the mimicry and passiveness. It is a question of doing something active after a time when violence has passed passively; not placing yourself, But, in front of the other how to do in a dispute or in a boxing meeting. I don't do what the violent does, I don't touch him where he touches me and I don't allow him to touch me in the same place. Yet I act starting from his first act, I come to his ground and there I present to him alterity. This text is telling us what to do if the goal is to make a relationship of otherness possible with someone who suffers and that makes it suffer. This is emblematically represented by the words of Jesus on the slap which is perhaps the passage of the best and iconic song: “To those who strike you on the cheek, offer the other too ". In the Greek Evangelical text, the word used to say "other cheek" is not what we would expect, If we were faced with simple symmetry: I am hit on a part of the face, I also present the other. The Greek word "is not used hereetheric»Used in the sense of" now one now the other ". Here the Gospel uses the term "garlic" what does it mean: another, different. It is not, so, the second cheek, It is another cheek. There is no sum, first the right and then the left, But a different cheek must be presented. The great novelty of these words of Jesus reveal that, If on the one hand in an adverse form at the same time mild and powerful, they contrast the feeling and the way of acting worldly, on the other hand they say it is possible to do the good of the enemy, making it feel a better person, offering him the opportunity to amend himself from violence. I tell him that he can love himself, because basically both the offender and the offended are recipients of a love whose greatness did not suspect.
And here the Christian theology on love helps us which helps us understand why it can even be commanded, as in the words of Jesus. Because the command also expresses an unsuspected possibility that Christ first has experienced, not in the mere form of feeling a feeling, but in the concreteness of the actions, Showing to love those who are not a lovable, like his enemies, thus revealing the unique source of that love up to the impossible which is God the Father: «In fact, God loved the world as to give His Son Unigenito ... Jesus, knowing that his time had come to pass from this world to the Father, having loved his own who were in the world, he loved them until the end" (GV 3, 16; 13, 1). Thus they also express themselves several first Christian authors. God showed his love for us why, while we were enemies and sinners, Christ died for us (cfr Rm 5,6-11). Christ on the cross has demolished the logic of the absence (cf.. Ef 2,14), He responded to the so on in over and violence by invoking forgiveness on his torturers (1PT 2,23; LC 23,34). In this sense, love can be commanded, because it must be understood in its height and depth: “Be merciful, like your Father is merciful " (v. 36); even before in its extension, even if we find that we all return to this, We like the next and even the enemy: "You will love your neighbor as yourself" (MC 12,31). It is also significant and innovative that Jesus has reworked, According to Luca, The gold rule in a positive and non -negative form as is found in other ancient texts and authors: “How do you want men to do to you, So you do them too ".
Luca to define strength or ability which allows you to go beyond the human measure of reciprocity uses the term "χάρις", curry (cf.. LC 6,32.33.34; to the bibbia translates: «What gratitude is due to you?»). Really the love that the Christian manages to even have towards his enemy is a grace, that is, it is a gift that comes from God.
To conclude it is necessary to mention how the words of Jesus, so demanding, have been variously interpreted. We narrow the two -point field of view. The Catholic position opts for the two ways, that of the majority that is invited to follow the precepts of Jesus and the other, more radical and demanding, For those few who together with the precepts also pursue the advice that are left to the free option and require a state of perfection. Then there is the position of Lutheran Orthodoxy who considers the speech of the mountain or the plain "impaired", since difficult to put into practice faithfully. In the same way as the impracticability of the mosaic law it highlights the sinful condition and therefore the necessary opening of the faith to the grace that saves. Rightly to this position, But at this point I would also say to Cattolica, Dietrich Bonheffer reacts in his most famous theological book:
«Who uses the word of Jesus otherwise by acting, gives wrong to Jesus, denies the sermon on the mountain, does not implement his word. From a human point of view there are infinite possibilities of understanding and interpreting the sermon on the mountain. Jesus knows only one possibility: go and obey " (Sequence).
The words of the Protestant theologian They still question our consistency today and challenge us. The speech of the plain of Luca can be put into practice, not thanks to our skills, but with the help of God. Christian ethics is practicable, as long as he keeps the grace in the center that comes from God.
From the hermitage, 23 February 2025
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Sant'Angelo Cave in Ripe (Civitella del Tronto)
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2023/06/monaco-eremita-piccolo-.jpg?fit=150,150&ssl=1150150Hermit MonkHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngHermit Monk2025-02-23 12:39:242025-02-23 12:39:24From Beatitudes in the mountains to love for enemies in the plains
REDISCOVERING THE BEAUTY OF GRAZIA'S LIFE THROUGH THE WORK OF BEATO ANGELICO
The feast of Beato Angelico remembers that every man, illuminated by grace, Although called to walk on steep paths, continually rediscover one's nature as a divine masterpiece. Creation, although disfigured by sin and the difficulties of life, it is always the place where the chiaroscuro of human existence intertwines with true and profound love.
Fra Angelico, born Giovanni da Fiesole, he was a Dominican friar who lived his religious life between torment and ecstasy. Through this writing I would like to share some thoughts on this Dominican brother famous throughout the world for his art and his faith.
To illustrate life, Angelico's works and pictorial style I made use of the precious advice of the Dominican brothers Sister Paola Gobbo and Brother Manuel Russo. So let's start from life: Giovanni da Fiesole was born in the last years of the 14th century, between 1395 and the beginning of 1400, in Vicchio, a town in Mugello, today in the province of Florence. Since I was young, one of his most obvious gifts was painting. To follow this talent, he decided to leave his home. It is known with certainty that he moved to Florence for his apprenticeship. Experts maintain that his teacher was Lorenzo Monaco, a Camaldolese from the Florentine abbey of Santa Maria degli Angeli. His stay at Monaco lasted until 1417. As was typical of the shops of the time, in his early years Giovanni learned the art of miniature painting, of the panel and the fresco, depending on the master's commissions. The master took care of the most important parts of the works, leaving the secondary ones to his boys, who also had the task of preparing the materials and grinding the pigments. In this way, the disciples learned the trade by observing and practicing.
During the apprenticeship period, the composition of the works followed rigorous rules established by the iconographic tradition of Byzantine origin. The hierarchy established the size of the characters in proportion to their dignity, with the central place reserved for Christ. Even the scenic environment, the number and role of the characters, their attitudes were all set. The artists used traditional patterns, as if they had a ready-to-use manual that indicated the methods and subjects to paint. Even the color, fundamental for its expressive and iconographic value, was subject to significant limitations. For example, the gold background of the panels prevented a naturalistic setting and the colors of the clothes were fixed: yellow indicated Pietro, red and blue indicated Mary, blue and red indicated Christ.
In this context, artistic genius was expressed through rigid legislation, but with full creative freedom. The risk was high, since the works could be rejected by clients not ready for such innovations, or they could bring fame, precisely because novelty attracted and fascinated. This was the most important lesson that Giovanni learned in the Monk's workshop. The latter had drawn from the masters of the past, like Duccio da Buoninsegna, Simone Martini, the Lorenzetti brothers, Cimabue and Giotto. Giovanni Monaco's art took place in the transition between Gothic and Renaissance Humanism, learning from the greats of the past to "go beyond" tradition and studying the innovations of his time.
The first document concerning Fra Angelico it is dated 1417 and concerns his enrollment in the Company of San Nicolò, at the Carmine church in Florence, sign of a spiritual journey undertaken. In this document he is recognized as a «painter”. On that date, thanks to a posthumous gloss that reports the wording: «Fecesi friar of Saint Domenicho», we know he was still secular. He entered the reformed Dominican convent of Fiesole between 1420 and the 1422, by joining the Order of Preachers. We'll see you again, a few years later, also his brother Benedetto, miniaturist.
There were two Dominican convents in Florence: Santa Maria Novella and San Domenico in Fiesole. Of the first it is written that the priesthood was not granted to artists because they were considered servile workers. Beato Angelico instead fully entered the Fiesole convent. Religious education had a decisive impact on Fra Giovanni's life and art. To religious profession, he found himself at a crossroads: become a lay brother, today we would call him a lay brother, which would have ensured him greater freedom in his work, or friar cleric. He chose, with his superiors, the second street, probably because they judged him capable of being an authentic friar, priest and preacher through art. For this we must thank Saint Antoninus of Florence, who glimpsed the genius of Angelico and allowed it to develop and bear fruit.
In his works we find these themes predominant: the centrality of Christ, knowledge of the Holy Scripture, the magisterium of the Church, adherence to Thomistic theology, the exemplary nature of the saints and the attention to the requests and expectations of the people, and finally the simplicity of his creations. Among the numerous commissions that Angelico received, there was that of his prior Sant'Antonino, who wanted to create a series of wall paintings in the convent of the observants of San Marco. Work began in 1437 e, between 1439 and the 1445, Beato Angelico painted in fresco 54 compositions with over 320 figure umane.
Inside a convent they were legal, indeed requests, sacred images accompanying the common rooms, of the dormitory and cells. Non-sacred images were prohibited and precious materials were excluded. For this reason Fra Giovanni chose the fresco technique, whose compositional materials are simple, lowly, natural: lime, sand, terre. The beauty of these wall paintings is that they are found in the places intended by the artist. This is an advantage for us because we can grasp Angelico's thought, who created them in those precise places according to a project and a message that was very clear in his mind. For example, outside the entrance to the guesthouse of the convent he painted Christ the pilgrim welcomed by two friars. In the novitiate the figures of the crucified Christ stand out, support for those who entered religious life and an invitation to recognize and unite with love. Everything was designed to recall the minds of the friars to the divine, the divine that inhabits the human. It was a sort of help to maintain that climate of contemplation and deep listening that inhabited Dominican homes.
Let's look briefly at Angelico's pictorial work. It is transmitted to us by Vasari that he:
«He would never have put his hand to the brushes without first praying. He never made a crucifix that didn't wet his cheeks with tears.".
This tells us how mystical the soul of Beato Angelico was and how much his art came from deep contemplation, from an experience that becomes a message. Some authors tell us that he painted in a state of ecstasy. Obviously it's not the ecstasy we think it is, but something similar to a "kidnapping"; that is, being totally immersed, in what you are doing and thinking, with utmost dedication, placing all our faculties at that service. Angelico was immersed in the Mystery that he intended to celebrate with his art where he found that vital center where God lives and speaks to the heart.
Paola Mancinelli writes: «Artistic creation is always an event of truth and generosity as well as the possibility of humbly giving shape to the mystery of being after having received the call as a thirst for beauty» (cf.. The amazement of beauty, Oristampa, Florence, 2008). It's a wait, conceive and give birth to an intuition, an image that almost suddenly generates in our mind, before our eyes. Certain that what we produce will only be a reflection of that Beauty that flashed in our spirit.
As for the other aspect of tears that he indicates to us, he was reminiscent of Vasari, they are an expression of love, of pain, of involvement so Angelico was moved to the deepest fibers of his soul. If it is true that "the tongue speaks of the abundance of the heart", this also applies to artistic expression, through which Fra Giovanni showed his entire interior world. We cannot separate the man from the artist, the man from the consecrated, this unity which is not separable.
Il Beato Angelico seppe to touche dalla "gracias gracias facens" (the grace that makes us welcome), a gift that illuminates the path of humanity, guiding her through the challenges and darknesses of life. As the Catechism of the Catholic Church teaches:
«Our justification comes from the grace of God. Grace is favor, the free help that God gives us because we respond to his invitation: become children of God, adopted children, participate in the divine nature, of eternal life. Grace is a participation in the life of God; introduces us into the intimacy of Trinitarian life. Through Baptism the Christian participates in the grace of Christ, Head of his body. As an “adopted son”, he can now call God “Father”, in union with the only begotten Son. He receives the life of the Spirit which instills charity in him and forms the Church. This vocation to eternal life is supernatural. It depends entirely on the free initiative of God, since he alone can reveal himself and give himself. It surpasses the capabilities of man's intelligence and willpower, as of every creature" (cf.. CCC 1996, 1997, 1998).
Jesus Christ, with his sacrifice, he gave us "grace upon grace" (GV 1,16), a continuous flow of love and redemption that manifests divine glory. This is why Fra Angelico, with his art, continues to speak to our hearts, offering a path of beauty and light that shines in the darkest moments. His party, today, takes on an even deeper meaning, especially in an era marked by war, the division and isolation produced even by social media, when instead spiritual rebirth and beauty, including the artistic one, they are essential for all humanity.
God's grace is both a concept and a reality which truly expresses and represents the unconditional love and divine favor that is offered to us without merit. This grace makes the glory of God present, visible through the works of Christ and his followers.
Fra Angelico, with his art, he was able to capture this glory, transferring divine grace into his works with representations that speak directly to the soul. His works, such as «The Annunciation» and «The Last Judgment», they are visual testimonies of that grace, and they call us inviting us to reflect on our relationship with the divine.
In times of crisis like ours, beauty plays a fundamental role for our spiritual and moral rebirth, that of the rediscovery of the Good of Beauty. Scriveva Hans Urs Von Balthasar:
«In a world without beauty, in a world that is perhaps not without them, but he is no longer able to see her, to deal with it, even good has lost its attractive force, the evidence of its must-be-fulfilled; and man remains perplexed by it and wonders why he shouldn't rather prefer evil" (cf.. Gloria1 – Perception of Form, Jaca Book, Milan, 2012, 18).
Fra Angelico, with his being an artist, he showed how beauty can be a vehicle of grace and redemption. Even the light that illuminates his paintings is a symbol of the divine light that guides our steps, even in the darkest moments.
The feast of Beato Angelico remembers that every man, illuminated by grace, Although called to walk on steep paths, continually rediscover one's nature as a divine masterpiece. Creation, although disfigured by sin and the difficulties of life, it is always the place where the chiaroscuro of human existence intertwines with true and profound love. Fra Angelico, with his art, invites us to see beyond appearances, to discover the beauty hidden in every corner of our lives.
The artists, like Fra Angelico, they have the gift of dragging us beyond immanence, beyond the paths of pure rationality and theoresis. Their art takes us between torment and ecstasy, making us live experiences that go beyond simply seeing. Beauty, in this sense, it becomes a way of knowing and experiencing the divine. It is a path that invites us to let ourselves be transformed by grace, to see the world with new eyes, illuminated by the light of faith.
In conclusion, the path of light through grace is a journey we are all called to take. Fra Angelico, offers us invaluable guidance on this journey, showing us how beauty and light can illuminate our darkest paths. His party, today, invites us to rediscover our nature as divine masterpieces, to let ourselves be transformed by grace and to walk with confidence towards glory. This celebration can be a time of rebirth for all of us, especially for artists who, with their work, continue to bring light and hope to the world.
The hope, which is also the guiding theme of this jubilee, as Holy Scripture reminds us, when it comes from God it is always founded and does not confuse. Hope, like art and the beauty that is its necessary corollary, is harmonious, integral and proportionate. So that we all become beautiful and hopeful, let's rediscover the art of Beato Angelico who depicted the beauty and uniqueness of Christ for us.
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2021/09/padre-Gabriele-piccola.png?fit=150,150&ssl=1150150Father GabrieleHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Gabriele2025-02-18 10:39:542025-02-18 10:39:54Rediscover the beauty of the life of grace through the work of Blessed Angelico
Jesus highlights the faith by proposing trouble and beatitudes
«Blessed are your eyes because they see and your ears because they listen to. Verily I say unto you: Many prophets and many righteous have wanted to see what you look at, but they didn't see it, and listen to what you listen, but they didn't listen to him!»
On this Sunday we read the text of the Beatitudes According to Luca's version. A song that differs from the best known one, present in the first Gospel, For the number of beatitudes: Four against the eight of Matteo; and for the presence of as many "troubles" that form a precise contrast with them.
Fra Angelico, The beatitudes
If the poor are declared "blessed", the hungry, crying and persecuted, The troubles are directed to the rich, to the sazi, the laughing and to those who are praised. Moreover, If Matteo's beatitudes are included in the so -called Speech of the mountain (cf..Mt 5,1), Those of Luca are pronounced in a flat place (cf.. LC 6,17). Let's read the text.
"During that time, Jesus, descended with the twelve, He stopped in a flat place. There was great crowd of his disciples and great multitude of people from all over Judea, from Jerusalem and from the coast of shooting and Sidòne. And he, Alzàti his eyes to his disciples, he said: “Blessed are you, poor, because yours is the kingdom of God. Blessed are you, that you are now hungry, because you will be satisfied. Blessed are you, what a cry, Because you will laugh. Blessed are you, When men are now there and when they ban it and insult you and despise your name as infamous, Because of the son of man. Rejoice on that day and exult because, there, Your reward is great in the sky. In the same way, in fact they acted their fathers with the prophets. But woe to you, rich, because you have already received your consolation. Woe to you, What are you knowing now, because you will be hungry. Woe to you, that now laughs, Because you will be in pain and cry. Trouble, When all men say good about you. In the same way, in fact they acted their fathers with the false prophets”» (LC 6,17.20-26).
Since there is no other evangelical page who has so interested thought and culture and has been the subject of various interpretations, I will try to highlight the point of view from which Luca intends to present the beatitudes of Jesus, But also the following troubles. They, indeed, they are necessary to explain the first, they assume them and are their counterpart, so that the beatitudes, placed on this negative background, they stand out better.
Immediately after having formed the twelve (LC 6,12-16) Jesus pronounces the beatitudes, which therefore assume a particularly significant value for that group "to which he gave the name of apostles" (LC 6,13). They, United to those who first followed Jesus, are the immediate recipients of these words: “Hyd your eyes to his disciples, he said " (LC 6,20). But there is also a large crowd that listens to the speech this time, made up of Jews and people from non -Jewish areas, Like the Phoenician cities of shooting and Sidone. With this annotation the evangelist does not only intend to show that the fame of Jesus has extended outside the borders of Israel, but wishes to prefigure the post-instance extension, also to the so -called kind, of the message of salvation of Jesus. Moreover, placed immediately after the annotation that the crowd "tried to touch him, Because a force came out of him that healed everyone " (LC 6,19), The words of Jesus who propose beatitudes and troubles intend to highlight the faith in those who follow him and are looking for him, instead of the magical or interested dimension. Report people to earth and therefore in terms of choices and responsibilities. For this reason the way of speaking in the public of Jesus, As already on the occasion of the homily in the Synagogue of Nazareth, It has a "kerygmatic" and pedagogical tone; they encourage to take a position and also predispose to an inevitable division, Since the words of Jesus reveal the thoughts of many hearts (cf.. LC 2,34-35). We can say that the evangelical page that puts direct comparison, in a brutal vis à vis, poor and rich, hungry and satisfied, Afflitti e jungle, persecuted and admired people, implies a necessary choice of field, An option that ultimately is between self -sufficiency and trust in the Lord, or between idolatry and faith.
As a rule, Matteo is thought to be the evangelist of the beatitudes, Instead Luca presents fifteen in his writing, two more than his colleague e, The Other Brother, It is also the only one who transmits the bliss of the listeners of the word: "Blessed are those who listen to the Word of God and keep it" (LC 11,28). This is in fact the key to seeing bliss in the various vital situations: listen and keep the word and the signs of God, as the Virgin Mary first did.
In the Old Testament, In particular in the psalms and in the sapiential literature, The beatitudes constitute those indications given so that the man reaches the finish line of happiness: "Blessed is the man who does not walk in the company of the wicked and in the street of sinners" (Shall 1,1). If you follow you will live happily, But if you prefer another road, trouble start, that they are needed on warning: not curses, but notices, like those who gave the ancient prophets (Is 1,4; 5,8-24;30,1; 33,1). Compared to the Old Testament, The new presents some substantial differences in this regard. For Jesus there are no particular conditions for the beatitudes, because he already declares happy those who are in a certain situation and does not say for example: "Be poor!». It turns, By calling him blessed, To those who are already poor. To bliss, or "macarism" as it is defined in a technical sense in order to recall the Greek expression, It does not establish any behavior prior because it is the announcement of a novelty that comes from God and for this reason it is difficult to grasp at first sight, It is Paradossale, does not worldly and requires faith. In this lies the originality and the difference of meaning that the New Testament brings. The beatitudes, that is, More than an ethics to put into practice, they are the announcement of a novelty, a new way of living life and thinking it, because everything is seen in relation to God, or to its kingdom. Expenses, precisely, could find bliss in the poor, in the indigent, in the suffering, in the persecuted? Or better yet: as we too can, In our personal poverty, in our sufferings or within any other tiring situation, recognize us blessed? What does it allow you to read a situation and judge it as blessed and not a curse or a misfortune? Bliss works only for those who have faith. To use a very important image for the theology of revelation, We could say that the eyes of faith are needed (P. Rousselot, The eyes of faith, 1910; Trad.. en. The eyes of faith, Milan 1974).
In faith there is the possibility of seeing in a different way, since it makes the eyes capable of grasping what otherwise remains under the surface. By virtue of grace the believer recognizes those signs that God places in his life, otherwise, without grace, He only sees failure, the death, hunger, despair. With the faith in them it sees, in spite of everything, God's presence. It is then clear why Jesus does not put conditions to being blessed. Only one is the condition previa: believe his word.
The words of Jesus are understandable In light of the fact that the advent of the kingdom of God really manifests himself in him. Beatitudes and troubles are God's gaze on contradictory human situations and this appears paradoxical, Since he sees what man does not see, upsetting the human evaluation parameters. After all, what the beatitudes put in question is the relationship with the present that for some shows itself full, satisfactory and saturated (cf.. the vulgate that translates the "sazi" of LC 6,25with: «who are satisfied») And for others it is desire and awaiting a change. These are the poor who for their situation of lack and indigence become the first recipients of the Kingdom. True poverty is not indigence or misery itself, But the state of whom, like the Clouds (anawimThe poor and humble in Hebrew) of the Old Testament, they are able to welcome God because they know they have nothing and to expect everything from him. Woe to the rich, says Jesus, When they are slaves of wealth, because they put the safety of life in them and believe that their being depends on having (cf.. LC 12,15: “Be careful and keep away from all covetousness because, even if one is in abundance, his life does not depend on what he possesses"). It is no coincidence that the divine action celebrated in MagnificatThe God who "has satisfied sings (filled) of goods hungry ", while "he postponed the rich empty" (LC 1,53). Or as in the metaphorical story of LC 16,19-31 where the rich, Sazio and Gaudent, is opposed to Lazzaro, poor, hungry, naked, homeless, while, in the eschatological perspective of the parable, The destinies of the two are completely overturned. That parable is a nice narrative comment on Jesus' speech that alternates Beatitudes and troubles.
Finally, bliss in poverty and hunger However, it does not leave us quiet or without pain for the situations that chase each other in the world and for the fate of many, Especially when they suffer are unarmed and children. Faith and trust in God, As Manzoni writes, It is not enough to keep the problems away, rather «" radolizes them, and makes them useful for a better life ". A conclusion "found by poor people", comments on the writer (The Betrothed, cap. XXXVIII). But the word blessed, that we read in Greek, Since the Gospel was transmitted to us in that language, Jesus has pronounced it in Aramaic and in his language does not mean just happy, But it also means «directing, orientation, walk »and where if not in the world? We cannot escape from this world, You have to stay there and learn to see things that most do not see, Not so much because a principle of faith is lacking, But because overwhelmed by life he no longer has time to think.
There is a particular bliss remembered by Matteo. These are extraordinarily dense words spoken by Jesus by referring to the ability that we have not so much to separate ourselves from things, from daily work, from the family, but to know how to see in our environment, in daily life, what is superficially not seen, What transcends our immediate vision:
«Blessed are your eyes because they see and your ears because they listen to. Verily I say unto you: Many prophets and many righteous have wanted to see what you look at, but they didn't see it, and listen to what you listen, but they didn't listen to him!» (Mt 13, 16-17).
From the hermitage, 16 February 2025
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Sant'Angelo Cave in Ripe (Civitella del Tronto)
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2023/06/monaco-eremita-piccolo-.jpg?fit=150,150&ssl=1150150Hermit MonkHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngHermit Monk2025-02-16 11:02:032025-02-24 14:51:55Jesus highlights the faith by proposing trouble and beatitudes
THE ANCIENT INTELLIGENT ANIMAL AND THE NEW ARTIFICIAL INTELLIGENCE
These are the occasions in which man has demonstrated his intelligence, certainly not imposing itself as the strongest animal, or fast, or skilled, but showing himself capable of managing a superior instrument with his adaptable intelligence, exercising his ability with which he has always been able to adapt to those numerous historical changes which today are called technological changes.
- Actuality -
Author: Jorge Facio Lynx President of Editions The island of Patmos
In these days one of the most present topics in the news and in social media it is focusing on AI (Artificial Intelligences) and its positive implications, but above all negative, especially with the summit that is being celebrated in Paris: AI Action Summit.
It is appropriate to start from two important premises: each of these systems is ultimately an instrument in the hands of man and for this reason reflects with an unimaginable enhancement nowadays the same research and way of thinking and acting of man. Therefore it is man himself who can direct the instrument to help and improve progress, science and human life itself, how can he use this tool for the worst nightmares ever experienced in history.
The very concept of Intelligence must be clarified: Due to their power and speed, the systems can achieve calculations and operations that human beings individually or in groups would not be able to easily achieve, but so far they are sectoral and specific operations; while the singularity of human Intelligence is characterized by creativity and simultaneity in operating multiple functions and themes. The fear is not so much about where artificial intelligence systems can arrive as tools, but to what point is laziness reaching, the reluctance, the ignorance and inactivity that people are reaching in everyday life, favoring leisure in an increasingly vain and superficial world, rather than trying to best develop one's qualities, gifts and abilities.
Today life itself is structured to be lived passively, in zombie or “amoeba” mode, despite having access to unlimited information at our fingertips and with such a vast range of technical tools and technologists with which we could work wonders.
Artificial intelligence is rapidly transforming society and the world of work, so much so that its development and diffusion raise important ethical questions, social and economic. While Europe pursues as a strategy a theoretical framework of a regulatory and human-centered approach, especially the protection of fundamental rights, the United States and Asia, especially China, they instead chose a pragmatic and economic approach where they left carte blanche for innovation and competition. There has been a massive investment in AI research and development by governments with the sole goal of achieving the leadershipworldwide in the sector.
One of the main concerns about AI is its potential impact on the world of work: the automation of production processes would lead to an increase in unemployment and social inequality, especially in the manufacturing sectors, agricultural, of trade and services.
The other important issue is the ecological impact, AI models are complex and require enormous amounts of energy, with a consequent significant impact on the environment. The widespread use of smart devices and the production of large amounts of data also raise concerns about natural resource consumption and e-waste management. Exists, along with the two concerns just indicated, also the danger of losing control over AI and the consequent fear of developing capabilities that can surpass human control and generate unpredictable consequences for society. Equal fear generates the danger of the improper use of AI for harmful purposes, such as the creation of autonomous weapons or the manipulation of public opinion.
AIs have an immediate and devastating impact in different generations of society, especially the older ones, who are much more vulnerable, as well as defenseless and often unable to grasp the danger when they find themselves involved in scams , thefts and deceptions for which they are not prepared, not having received adequate information from anyone, today more pressing than ever, about the dangers that may arise.
If AI as a powerful technology offers great opportunities, at the same time it also raises big questions. On the one hand, an open dialogue that takes into account the potential benefits as well as the risks for workers and the environment appears essential, so that its development and use is ethical and sustainable and aimed at the good of humanity. But, as you know, when money is involved it is difficult to have a solid guarantee on the operation of the project, and everything could remain within the ideal scope of beautiful words.
Workplace AI will not lead to the abolition of human work if we accept the profound transformation of the labor market that is already taking place, It is therefore essential to invest in education and training to prepare workers to coexist with AI as humans did in the past with the arrival of the steam engine or the automobile.; because these are the occasions in which man has demonstrated his intelligence, certainly not imposing itself as the strongest animal, or fast, or skilled, but showing himself capable of managing a superior instrument with his adaptable intelligence, exercising his ability with which he has always been able to adapt to those numerous historical changes which today are called technological changes, reinventing new activities and developing new skills.
the Island of Patmos, 15 February 2025
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2022/12/Jorge-Isola-piccola2.jpg?fit=150,150&ssl=1150150Jorge Facio LynxHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngJorge Facio Lynx2025-02-15 11:04:152025-02-24 14:59:34The ancient intelligent animal and the new artificial intelligence
The Opossum is to the knowledge of the Vatican as Henger is in chastity and like his deceased husband Riccardo Schicchi is at work Confessions OF SAINT AUGUSTINE
While that tarot movie was aired, Mister Noi-in-vatican, Qua-in-vatican, he shed the tarot like a trout in curve
– The briefs of the Fathers of the Isle of Patmos –
(at the bottom of: all previous articles)
Author Editors of The Island of Patmos
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Acid as a middle ground between a vestal virgin and an indomitable bisbetic, l’OpossumHe launched thunder and lightning on the "participation" of the Holy Father Francesco at the Sanremo Festival.
This umpteenth shot is proof that he is up to the knowledge of the internal chores of the Vatican as he is Henger is in chastity and like his deceased husband Riccardo Schicchi is at work Confessiones of Sant’Agostino. Already, Because while that targeted movie was aired, Mister Noi-in-vatican, Qua-in-vatican, he shed the tarot like a trout in curve.
The video broadcast yesterday on the maxi screen of the Ariston Theater He has nothing to do with the singing event because he shot in May 2024 As a thank you of the Supreme Pontiff to the artists participating in the World Children's Day at the Olympic Stadium in Rome.
This is Mister's reliability Noi-in-vatican, Qua-in-vatican that in his gossip blog&Poisons ensures:
«In a historical moment in which journalism is a pastime for the elderly, I can not remain silent invests in competent young people who have seriously married a mission: change the communication on the Catholic and Vatican Church " (cf.. WHO)
The wholeaffirmed without human punishment of ridicule, Why I cannot be silent it is reliable as i Tango Bond Argentini of 2001.
Velletri of Rome, 12 February 2025
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Our previous articles on the Band of the Silerian:
– 16 August 2025 —I CAN'T BE SILENT And that word taboo that he just can't pronounce: "HOMOSEXUALITY" (To open the article click WHO)
– 14 August 2025 — There is a homosexual? AT THAT TIME I CAN'T BE SILENT Also defends the indefensible(To open the article click WHO)
– 29 March 2025 — Always about I CAN'T BE SILENT: DAL “Vertical man"A" Fireculo "and" quadhow "of Leonardo Sciascia (To open the article click WHO)
– 21 March 2025 — I CAN'T BE SILENT And the story of that convinced seamstress that he can give Giorgio Armani high fashion lessons (To open the article click WHO)
– 12 February 2025 — The Opossum is to the knowledge of the Vatican as Henger is in chastity and like his deceased husband Riccardo Schicchi is at work Confessions OF SAINT AUGUSTINE (To open the article click WHO)
– 15 January 2025 — AT THE CLERICAL BORDERS WITH REALITY: THE WOMAN SUFFERS FROM FREUDIAN PENIS ENVY, The Opossum of the envy by Matteo Bruni Director of the Press Room of the Holy See(To open the article click WHO)
– 20 January 2025 — THE OPOSSUM IGNORE THAT A NUN CAN QUIETLY BECOME GOVERNOR OF THE VATICAN CITY STATE, As already was Giulio Sacchetti(To open the article click WHO)
– 22 November 2024 — THE EPISCOPAL APPOINTMENT OF RENATO TARANTELLI BACCARI. WHEN YOU ARE AFFECTED BY LIVER CANCER, THEY CHARGE ON THE ATTACK THOSE WHO CANNOT BE SILENT(To open the article click WHO)
– 31 May 2024 — A NOTE FROM FATHER ARIEL ON THE SITE I CAN'T BE SILENT: «AS ANNOYING AS A SEA URCHIN INSIDE YOUR UNDERPANTS» (To open the article click WHO)
– 8 December 2023 — WHO IS MARCO FELIPE PERFETTI REFERRING TO STATING FROM THE SITE I CAN'T BE SILENT «HERE IN THE VATICAN… WE IN THE VATICAN…», IF YOU CANNOT EVEN SET FOOT IN THE VATICAN? (To open the article click WHO)
– 14 October 2023 — THE ARCHABOT EMERITUS OF MONTECASSINO PIETRO VITTORELLI HAS DEAD: CHRISTIAN PIETY CAN ERASE THE SAD TRUTH?(To open the article click WHO)
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2019/02/faviconbianco150.jpg?fit=150,150&ssl=1150150DraftingHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngDrafting2025-02-12 12:57:522025-08-17 23:12:05The Opossum is to the knowledge of the Vatican as Henger is in chastity and like his deceased husband Riccardo Schicchi is at work “Confessiones” of Sant’Agostino
HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2019/01/Padre-Ivano-piccola.jpg?fit=150,150&ssl=1150150Father IvanoHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Ivano2025-02-11 20:09:202025-02-12 10:31:32When the devil puts his tail, between exorcisms and narcissisms … – When the Devil puts his tail on us, between exorcisms and narcissisms …
PIETRO, Expert fisherman son of fishermen, CAST THE NETS ON THE WORD OF A CARPENTER'S SON
Jesus, who was a carpenter, He was not a fishing expert, Yet Simone the fisherman trust this Rabbi, that does not give him answers but calls him to rely. His reaction to the miraculous catch is that of amazement and trepidation: "Man, depart from me, I am a sinner"
Peter was a believing and observant Jew, confident in the active presence of God in the history of his people, and saddened by not seeing his powerful action in the events he was involved in, to the present, witness. At this juncture his first encounter with Jesus takes place.
The Synoptic Gospels inform us that Peter he is among the first four disciples of the Nazarene (LC 5,1-11), to which a fifth is added, according to the custom of each Rabbi to have five disciples (LC 5,27: Levi's call). When Jesus goes from five to twelve disciples (LC 9,1-6), finally the novelty of his mission will be clear. He is not one of many rabbis, but he came to gather eschatological Israel, symbolized by the number twelve, how many were the tribes of Israel. The Gospels allow us to follow Peter's spiritual journey step by step. The starting point is the call from Jesus. It happens on any given day, while Pietro is busy with his work as a fisherman. Jesus is at the lake of Gennesaret and the crowd crowds around him to listen to him. The number of listeners creates a certain discomfort. The Master sees two boats moored to the shore; the fishermen have come down and are washing their nets. He then asks to get on the boat, that of Simone, and begs him to move away from the ground. Sitting on that improvised desk, he begins to teach the crowds from the boat. And so Peter's boat becomes Jesus' chair. When he finished speaking, dice a Simone:
«”Take to the sea and lower the fishing nets! Simone replies: “Maestro, we toiled all night and caught nothing; but at your word I will let down the nets”».
Jesus, who was a carpenter, He was not a fishing expert, Yet Simone the fisherman trust this Rabbi, that does not give him answers but calls him to rely. His reaction to the miraculous catch is that of amazement and trepidation: "Man, depart from me, I am a sinner" (LC 5,8). Jesus responds by inviting him to trust and to open up to a project that goes beyond all his prospects: "Do not fear; from now on you will be a fisher of men". Let's reread this exciting story:
"During that time, while the crowd crowded around him to hear the word of God, Jesus, standing near the lake of Gennèsaret, he saw two boats pulled up to the shore. The fishermen had gone down and were washing their nets. He got into a boat, which was Simone's, and asked him to move away from the ground a little. He sat down and taught the crowds from the boat. When he finished speaking, said Simone: «Put out into the deep and cast your nets for a catch». Simone replied: «Maestro, we toiled all night and caught nothing; but at your word I will cast the nets ". They did so and caught a huge quantity of fish and their nets almost broke. Then they signaled to their companions on the other boat, to come and help them. They came and filled both boats until they almost sank. Upon seeing this, Simon Peter fell at Jesus' knees, saying: "Man, get away from me, because I am a sinner". In fact, amazement had invaded him and all those who were with him, for the fishing they had done; so also James and John, sons of Zebedee, who were Simone's partners. Jesus said to Simon: "Do not fear; from now on you will be a fisher of men". E, pull the boats ashore, they left everything and followed him" (LC 5,1-11).
Luke's story follows the outline of MC 1,16-20 to which it refers, but with its own insertions and the addition of a scene that closely resembles that of GV 21, where there is a now resurrected Jesus who dialogues with Peter for a definitive call to follow him. While two Sundays ago we left Jesus in Nazareth not understood and even rejected; here instead people are looking for Him and Peter, in particular, leaves everything to follow the Master. From this initial moment we grasp the particular attention and esteem that the evangelist Luke directs towards this disciple; something he had evidently learned and inherited from the primitive community. We note in fact that, while in Matthew and Mark the formula of vocation is in the plural, «Come after me, I will make you fishers of men " (MC 1, 17; Mt 4,19), in the Lucanian story it is in the second person, that of Peter. And in the background, in unsuccessful fishing, we can already metaphorically glimpse the apostolic labors of the first Christian communities.
The narrative of the miraculous catch, indeed, presents the features of a catechesis on faith through which the Lord overturns closed and hopeless human situations. Peter becomes its paradigm. In his words, "We struggled all night and didn't catch anything", there is not only bitterness and disappointment for the inane peach, but there is also a stronger meaning that designates exhaustion and physical tiredness (cf.. the verb I'm working hard (kopiao). An experience that we frequently find in the Bible, especially in the Psalms: «I am exhausted by my complaints» (Shall 6, 7; cf.. also Shall 69, 4; Shall 127, 1); and that ancient Israel had experienced several times during its events. There is therefore a space of disappointment and limitation in which God acts. For that relationship between the present text and the chapter 21 of the Gospel of John, mentioned above, we understand that without the presence of the Lord the disciples tire themselves out in vain to the point of exhaustion. But He is present, which invites us to cast our nets again, everything changes. The first transformation occurs in the trust of the disciple and here it is Peter who explains it: «on your wordI will lower the nets" (LC 5,4).
But faced with the miraculous catch it seems the amazement recorded is not enough (v. 9) from Luca, since Peter feels he must say: «get away from me, because I am a sinner". For some, once again the parallel passage from John where the dialogue between the Risen One and Peter should help us, centered on love, it serves the apostle to heal the wound of denial on the night of passion. But maybe, simply, given that here the Apostle appears as the protagonist for the first time in the Gospel, the request for forgiveness is to be understood as the recognition of one's own fragility in the face of the manifestation of God's greatness and the fulfillment of "his word". But what is even more striking is Jesus' attitude towards the disciple from whom he heard the confession of guilt.. He doesn't underline it, he doesn't insist on it, since it does not say everything about Peter's life, who will have to go through multiple confessions. Jesus, rather than underlining the sinfulness of the future apostle, he prefers to invite him to trust and follow: "Do not fear; from now on you will be a fisher of men". Here it is worth underlining the verb used by Luke to designate this fishing of men and not of fish, since in Greek «zogreo» contains within itself both the word ζῷον (zoos vivo) that the verb ἀγορεύω (agreuo, take hunting or fishing). It is therefore a matter of taking alive, of a capture leaving alive (cf.. vocabulary Rocks). In this way the pastoral work of Peter and his associates (v.10), metaphorically expressed through fishing which was their original profession - and here the abundant fishing of GV 21, 11: 153 big fish hauled into the boat, without the network dividing – it will be a service to life. Those who, through their ministry, they will be reached by the Gospel, they will be drawn to Christ, the living bringer of life: "I have come so that they may have life and have it in abundance" (GV 10, 10).
From the Hermitage, 8 February 2025
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Sant'Angelo Cave in Ripe (Civitella del Tronto)
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Visit the pages of our book shop WHO and support our editions by purchasing and distributing our books.
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2023/06/monaco-eremita-piccolo-.jpg?fit=150,150&ssl=1150150Hermit MonkHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngHermit Monk2025-02-08 23:03:082025-02-24 14:54:11Pietro, expert fisherman son of fishermen, throws the nets on the word of the son of a carpenter
HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2019/01/Padre-Ivano-piccola.jpg?fit=150,150&ssl=1150150Father IvanoHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Ivano2025-02-08 10:36:212025-02-08 14:45:17The devil is said to be the pots but not the lids: For some it is undoubtedly a guarantee of gain and narcissistic visibility – It is said that the Devil makes the pans but not the lids: for some it is definitely a guarantee of earnings and narcissistic visibility – It is said that the devil makes the pot but not the lid: For some it is economic guarantee and narcissistic visibility
(English text after the Italian / Spanish text after English)
DIRT IN PUBLIC PLACES BETWEEN SEX AND UNDERPANT THEOLOGY
We priests must necessarily all be whores who try to give ourselves to everyone, free the amor Dei, without even asking for the Marchetta. This is why I usually say, in a serious and not at all joking way, indeed with a coherent theological spirit, that, if I hadn't been a priest, I definitely would have been a whore. However, I chose to do one or the other: the priest and the whore, for the love of God.
The State Police responsible for checking the laboratories of public places where food is packaged, a couple of weeks ago it sealed a well-known pastry shop in the heart of the historic center of Catania.
The video documenting the state of the premises is only an archetype necessary to talk about the disastrous psychology of justifiers at all costs and whatever the cost, ready to affirm this:
"… it's true, this video was filmed by the State Police in the center of Catania, in the parlor of the city, but something like this could also happen in the North!».
I open parentheses with an aside: the "could have been" theory reminds me of certain militants of the Left radical chicItalian people who live in the name of politically correct more dreamlike. Those, to be understood, with penthouses in Parioli and villas in Capalbio, that when faced with a girl raped by a gang of illegal North African immigrants they are quick to explain, around the various talk show televisions, that she could also have been raped by a group of Italians. Definitely, to the victim of rape which is almost always destined to leave indelible traumatic marks with all the most complex reactive implications on a psychological and behavioral level, the idea that her rapists could also have been Italians, it will be of great comfort to you, but above all of precious usefulness to overcome a traumatic event that is difficult to overcome. I close the aside and return to the topic in question.
This video portrays the laboratory of a historic bar from the center of Catania and not from the center of Bolzano or Belluno, where hygiene and health standards are much higher and much more respected than in certain areas of Sicily, it is an incontrovertible fact, regardless of the justifying theory “it could have happened elsewhere”.
Let's move from the hygienic-sanitary question to the doctrinal-moral one, because it was we priests who have obsessed teenagers for generations, as if the whole mystery of evil went strictly and exclusively from the waist down. Who has ever bothered to teach that a laboratory like the one represented here is a much more exaltation of mortal sin than the masturbation of an adolescent in the throes of hormonal storms?? And they don't arise, certain secular bigots, as has already happened several times, to teach the undersigned priest that they are two different things, thus demonstrating that he does not know how serious those sins against charity can be, which according to them, however, would be something else, compared to the deadly sin of adolescent autoeroticism and various falls in the sixth commandment, which we remember is preceded by five others and then followed by four others, although they are not of interest to these people who appear to be rigorous only in everything relating to the sphere of sexuality.
That we have exaggerated beyond measure on human sexuality, I already wrote it fifteen years ago (see WHO), the rigorous morality of John Paul II prevails, when the Holy Father Francis was still far from coming. Today, the things I stated almost twenty years ago, the Holy Father tells her, often even in ironic tones, lie to me, at the time, the great youthful Paulist moralophobia is in force, it was sung in clear notes: «Take it easy with this talk, or you risk not becoming a priest". I replied: "Sure, because the theology of the underpants always comes before everything and above everything else, vero?».
Five kilometers away from the Apostolic Palace, the Holy Father “holy immediately!”, had the enormous human and moral disaster of the pastry shop of the Legionaries of Christ, presented well on the outside like the windows of this pastry shop in the historic center of Catania, except to hide inside all the worst rubbish of Marcial Maciel Degollado and his faithful accomplices. Being though, the Holy Father and his followers, too busy with the theology of the underpants, certain laboratories were not inspected, even though everyone knew its existence and internal filth.
When in record time, with an imprudence that we will soon pay in the face of history at a certainly very high price, John Paul II was beatified and then canonized, just as the pastry laboratory of the Legion of Christ and its founder was discovered between beatification and canonization, those who had decided to have the saint at all costs immediately declared: «The Holy Father had not been informed, in fact he was deceived". Regardless of the fact that he was informed several times and even in the most dangerous and scandalous details, as a document in one of my books (see WHO), even assuming he had not been informed and indeed deceived, even more so it remains to be clarified: who did not inform him, but above all who would have deceived him? Why deception - except in cases of self-deception -, necessarily involves the existence of a deceiver. So who, deceived John Paul II? This is a question that no one intends to answer.
These are our ecclesial and ecclesiastical pastry workshops, while, without shame and restraint we had nothing better to do than discuss the theology of underwear, beginning and center of the internal mystery of evil. And today, around the social media, we must read the absurdities of an army of lay Catholics, bigots beyond all limits of human decency, who affirm without penalty of ridicule that the Virgin Mary, a Fatima, to little Giacinta Marto, revealed that many souls were damned for the sins of lust, making her see the damned souls of the lustful in hell.
God deliver us from committed and militant Catholic bigots, because only their perversion and their sexual obsessions can come to believe and then spread as truth and certainty the absurd rumor that the Virgin Mary, mother par excellence, great pedagogue and seat of human delicacy, started talking about lust and lustful people to an illiterate nine-year-old girl born and raised in one of the most isolated provinces, poor and retrograde of Portugal at the beginning of the twentieth century.
Priests have never liked pant theology always lived in contact with human material, aware of being sinners who by an ineffable mystery of grace have received a mandate from Christ God to absolve sinners from sins according to the ministry of the Church:
«Receive the Holy Spirit; to whom you forgive sins they will be forgiven and to whom you will not forgive them, they will not be remitted " (GV 20, 22-23)
The theology of the underpants is terribly liked by certain lay Catholics social media, behind which often hide frustrated and failed mothers and fathers who have multi-divorced and cohabiting sons and daughters, or teenage nieces who travel with the mattress tied firmly to their backs to be ready for use. But on the other hand it is an old, well-known and well-known story: all of them whores, but only and strictly other people's daughters, certainly not their own.
I see and experience certain things differently: we priests must necessarily all be whores who try to give ourselves to everyone, gratis and love Dei, without even asking for the Marchetta. This is why I usually say, in a serious and not at all joking way, indeed with a coherent theological spirit, that, if I hadn't been a priest, I definitely would have been a whore. However, I chose to do one or the other: the priest and the whore.
From the island of Patmos, 4 February 2025
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DIRTY IN PUBLIC PLACES BETWEEN SEX AND THEOLOGY OF THE UNDERPANT
We priests must necessarily all be whores who try to give ourselves to everyone, freely and for the love of God, without even asking for compensation for the service offered. This is why I said, seriously and not at all jokingly, but rather with a coherent theological spirit, that if I hadn’t become a priest, I would have become a whore. But I chose to do both: the priest and the whore, for love of God.
The Italian State Police in charge of controlling the laboratories of public places where food is packaged, a couple of weeks ago sealed a well-known pastry shop in the heart of Catania’s historic center.
The video documenting the state of the premises is just a necessary archetype to talk about the disastrous psychology of justifiers at all costs, ready to justifier:
«… it’s true, this video was shot by the State Police in the very center of Catania, in the city’s good living room of this sicylian city, but such a thing could have happened also in North Italy!»
I open with a digression: the “it could have been” theory reminds me of certain militants of the Italian radical chic left who live in the name of the most dreamlike political correctness. Those, to be precise, with super-apartments in the rich residential neighborhoods of Rome and villas in the most exclusive areas of Tuscany, who, faced with a girl raped by a gang of illegal North African immigrants, are quick to explain in various television talk shows that the girl could have ended up raped even by a group of Italians. Surely, for the victim of a rape always destined to leave indelible traumatic marks with complex psychological and behavioral implications, the idea that her rapists could also have been Italians will be of great comfort, but more than anything else of precious usefulness to overcome a traumatic event that is difficult to overcome. I’ll close this parentheses and get back to the topic at hand.
That this video portrays the laboratory of a historic bar in the center of Catania and not in the center of Bolzano or Belluno, where hygiene and health standards are far superior and much more respected than in certain areas of Sicily, is an incontrovertible fact, regardless of the justifying theory “it could have happened elsewhere”.
Let’s move from the hygienic-health issue to the doctrinal-moral one, because it was we priests who for generations have obsessed adolescents, as if the whole mystery of evil went strictly and exclusively from the waist down. Who has ever bothered to teach that a workshop like the one represented in this video is a much more glorification of mortal sin than the masturbation of a teenager in the throes of hormonal storms? And let not these secular bigots rise up, as has already happened several times, to teach the undersigned priest that they are two different things, thus demonstrating that they do not know how serious those sins against charity can be, which to them however would be something different, compared to the the very mortal sin of adolescent autoeroticism and various falls in the sixth commandment, which we remember is preceded by five others and then followed by four others, although they are not of interest to these people rigorous only in everyhing that concerns the sexuality sphere.
That we have exaggerated beyond measure on human sexuality, I already wrote fifteen years ago (see HERE), when John Paul II’s strict morality prevailed, when the Holy Father Francis very far from reaching Rome. Today, the things I was saying almost twenty years ago are said by the Holy Father, often even in ironic tones, while I, at the time, with the great moralphobia in force under the pontificate of John Paul II, was told in clear terms: «Go easy with these speeches, or you risk not becoming a priest». I replied: «Sure, because before everything and above everything goes the theology of the underpant».
In Rome, five kilometers away from the Apostolic Palace, the Holy Father “saint immediately!”, had the immense human and moral disaster of the Legionaries of Christ’s “pastry”, which looked as good on the outside as the shop windows of this pastry in the old city centre of Catania, except that it hid inside all the worst rubbish of Marcial Maciel Degollado and his faithful accomplices. Being us, however, too busy with the theology of the underpant, certain workshops were not inspected, even though everyone knew of their existence and their dirty interior.
When in record time, with an imprudence that we will soon pay dearly before history, John Paul II was beatified and then canonized, between his beatification and his canonization the confectionery laboratory of the Legion of Christ and its founder was discovered. Those who had decided to have John Paul II declared a saint at all costs, immediately justified this fact by saying: «The Holy Father had not been informed, is was deceived». In reality, the Holy Father was informed several times and even in the most dangerous and scandalous details, as documented in one of my books (see HERE). However, if he really had not been informed and had been deceived, this would be one more reason to clarify: who did not inform him, but above all who deceived him? Because deception – except in cases of self-deception – necessarily implies the existence of a deceiver. So who deceived John Paul II? This is a question that no one intends to answer.
These are our laboratories of ecclesial and ecclesiastical pastry, while, without shame or restraint, we had nothing better to do than discuss the underpant theology, the principle and center of the entire mystery of evil. And today, in the sea of social media, we must read the absurdities of an army of lay Catholics, bigots beyond all limits of human decency, who affirm without penalty of ridicule that the Virgin Mary, in Fatima, to little Jacinta Marto, baby of only nine-year-old, said that many souls were damned for the sins of lust, making her see damned souls of the lustful in hell.
God deliver us from committed and militant Catholic bigots! Only people obsessed with human sexuality can believe and spread the absurd rumor according to which the Virgin Mary, mother par excellence, great pedagogue and seat of human delicacy, talking about lust and lustfuls to a little girl born and raised in one of the most isolated, poor and retrograde of Portugal by beginning of the 20th century.
The underpant theology has never pleased priests who have always lived in contact with human matter, aware of being sinners who by an ineffable mystery of grace have received from Christ God the mandate to absolve sinners from their sins according to the ministry of Church:
«When He had said this, He breathed on them and said, “Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you withhold forgiveness from anyone, it is withheld”» (John 20, 22-23)
The underpant theology is terribly widespreadwith some lay Catholics on social media, behind which often hide frustrated and failed mothers and fathers who have multi-divorced and cohabiting sons and daughters, or teenage grandchildren who travel with the mattress tied firmly to their backs to be ready for use. But then again it’s an old and well-known story: all whores, but only other people’s daughters, not their own.
I see and experience certain things differently: we priests must necessarily all be whores who try to give ourselves to everyone, freely and for the love of God, without even asking for compensation for the service offered. This is why I said, seriously and not at all jokingly, but rather with a coherent theological spirit, that if I hadn’t become a priest, I would have become a whore. But I chose to do both: the priest and the whore, for love of God.
From the Island of Patmos, 4 February 2025
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DIRT IN PUBLIC PLACES BETWEEN SEX AND THE THEOLOGY OF UNDERPANTS
We priests must necessarily be all whores who try to give ourselves to everyone freely and for the love of God, without even asking for compensation for the service. That's why I usually say seriously and not jokingly, even with a coherent theological spirit, that if I had not been a priest, I would have been a whore. However, I chose to be both: the priest and the whore, for the love of God.
Italian State Police, in charge of controlling the workshops and kitchens of public places where food is packaged, A renowned pastry shop in the historic center of the Sicilian city of Catania closed a couple of weeks ago..
The video that documents the state of the premises is just an archetype necessary to talk about the disastrous psychology of justifiers at all costs, at any price, and ready to say:
«…If it is true that this video was recorded by the State Police in the center of Catania, but something like this could also be found in Northern Italy!!»
I open a parenthesis to make a digression: the theory of “could have been” It reminds me of certain militants of the Italian radical-chic left who live in the name of the most dreamlike political correctness. Those who are obviously from the penthouses in the residential neighborhoods of Rome and the villas in the most exclusive areas of the Tuscany region. And those who, faced with a girl raped by a gang of North Africans, rush to explain in different television programs: that the girl could also have been raped by a gang of Italians. Without a doubt, The victim of a rape is almost always destined to retain indelible traumatic marks with very complex reactive implications on a psychological and behavioral level.. The idea that her rapists could also have been Italian would be of great comfort to her., above all, of precious usefulness to overcome the traumatic event that is difficult to overcome. I close this parenthesis and return to the topic at hand..
Let the video show the laboratory of a historic bar in the city center of Catania, and not in the center of cities like Bolzano or Belluno where hygiene and health standards are much stricter and much more respected than in certain areas of Sicily., It is an incontrovertible fact., apart from the justifying theory of: “It could also happen in other places”.
From the hygienic-sanitary issue let's move on to the doctrinal-moral, because we ourselves priests, who for generations have obsessed teenagers in their intimate movements with their hands; as if the entire mystery of evil were de rigueur and only from the waist down. Who has gone out of their way to teach that a laboratory like the one recorded by the video, It is an exaltation of mortal sin more than the masturbation of a teenager in the midst of his hormonal storms.? And the secular fanatics who do not rise up and reply as has already happened in the past, teaching the priest who writes, which are two totally different things; demonstrating with this, of not knowing how serious sins against charity can be. According to them, They would be something else compared to the super mortal sin of adolescent autoeroticism and falling into the sixth commandment, which we remember is preceded by another five and followed by four other commandments; although this does not interest these people who are only rigorous in everything that concerns the sphere of sexuality.
That regarding sexuality we have exaggerated beyond all limits, I wrote it fifteen years ago (watch HERE), when the rigorous morality of John Paul II prevailed and the Holy Father Francis was still a long way off. Today the things that I stated almost twenty years ago, The Holy Father says them and often in an ironic tone. While at that time, with the great moralophobia of John Paul II, they told me in clear tones: «Stop talking like that, or you run the risk of not being ordained a priest". I then replied saying: "It's true, because above all and before all is the theology of underpants..
Five kilometers from the Apostolic Palace, the Holy Father “holy immediately!”, had the enormous human and moral disaster of “pastry laboratory” of the Legionaries of Christ, excellently presented on the outside like the pastry shop windows in the historic center of Catania, except hiding inside all the worst garbage of Marcial Maciel Degollado and his loyal accomplices. But the Holy Father and his collaborators were too busy with underpants theology, while certain laboratories were not inspected although everyone knew of their existence and their internal dirt..
When in record time and with a recklessness that we will soon pay in history with a very high price, John Paul II was beatified and later canonized. And during his beatification and canonization, the laboratory of the Legion of Christ and its founder was discovered.; for it, those who had decided to immediately obtain the saint at all costs declared: «The Holy Father had not been informed, On the contrary, he had been deceived.". Regardless of the fact that it was reported on several occasions and even with dangerous and lurid details as I have documented in one of my books (watch HERE) even, assuming that he had not been informed but on the contrary deceived, with all the more reason it should be clarified: Who wouldn't have reported it but above all, who would have deceived him? Because deception – except in cases of self-deception – necessarily implies the existence of a deceiver. Therefore, who deceived John Paul II? This is a question that no one intends to answer..
These are our ecclesiastical and ecclesiastical pastry workshops, while without shame or restraint we had nothing better to do than discuss the theology of underpants, beginning and center of all the mystery of evil. And today on social networks, we have to read the absurdities of an army of lay Catholics, fanatics beyond all the limits of human decency, who affirm without shame of ridicule: that the Virgin Mary in Fatima revealed to the little midwife Giacinta Marto that many souls were condemned for the sins of lust, showing the condemned souls of the lustful in hell.
God save us from committed and militant Catholic fanatics, because only their perversions and sexual obsessions can come to believe and spread the absurd rumor that the Virgin Mary, mother par excellence, great pedagogue and seat of human delicacy, spoke of lust and lustful people to an illiterate nine-year-old girl born and raised in one of the most isolated provinces, poor and backward in Portugal at the beginning of the 20th century.
Underpants theology has never pleased priests who have always lived in close contact with human matter, conscious of being sinners and that by an ineffable mystery of grace, have received the command from Christ God to absolve sinners of their sins according to the ministry of the Church:
Receive the Holy Spirit. Whom you forgive the sins, they will be forgiven; and those who do not forgive, they will be left unforgiven. (Jn, 20,22-23)
The theology of underpantscertain lay Catholics terribly like it on social networks, behind which they often hide, frustrated and failed mothers and fathers who have multi-divorced and cohabiting sons and daughters, or teenage nieces traveling with the mattress firmly strapped to their backs, ready for use. But on the other hand, It's an old and well-known story: all whores, but only other people's daughters and certainly not their own.
I see and experience some things differently.: We priests must necessarily all be whores who try to give ourselves to everyone, freely and for the love of God, without even asking for compensation for the service. That's why I usually say, seriously and not a joke, even with a coherent theological spirit, that if I had not been a priest, I would have been a whore. However, I chose to be both: the priest and the whore, for the love of God.
From the Island of Patmos, 4 February 2025
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