THE TRUTH IS ONE

I substantially agree with father Andrew in his defense of the course of action taken by him and other ROCOR clergies in the UK against the bizarre behaviour of their bishop. Apart from the merit of the incident which unchained it, a bishop should know better in his official statements and decrees how to avoid unnecessary turbulence in the Church, above all the Church he is part of.

Yet, we know that the Truth is one, and we cannot choose only the part we like. I wonder if father Andrew would mind to clarify a few issues I see raised when reading his ponderous tome. A few short questions.

First of all, I would like to see clarified what he means by this sentence: For the first celebration with an Orthodox bishop serves as a valid ordination for him who was outside the Church. Somebody could misunderstand it in relation to the Phanariot and other Greek bishops celebrating together with the Ukrainian schismatics.

Then, I totally agree about the necessity to facilitate as much as possible by economy the reception in the Church of heterodox, heretics and schismatics, above all in these evil times, but I wonder why this consolidate practice of the Russian Orthodox Church was not possible with Metropolitan Evloghios of the Milan Synod in 2012, who after transferring most of his parishes to the MP was told that he could be received only as a simple monk. After all, he did not even come from a papist obedience.

The main issue, however, did hit me reading this sentence: All that people want is a church that is authentically Orthodox, canonical and which welcomes them and their children, regardless of their nationality and politics.

I wholeheartedly agree, but I would like to see the people be welcomed even regardless of their medical conditions and regardless of any fancy idiotic rules coming out from the government. Yet the Russian Orthodox Church in this regard has been dangerously lacking in the past two years, not only in her autonomous dependences abroad. After all, we have seen churches closed and faithfuls excluded from the Liturgy at Pascha, holy water substituted by disinfectant and people (even priests, even in the altar) standing before God like dogs, with a muzzle, in many churches, and even a convert Metropolitan calling us sinners because we refuse to take a so called vaccine, produced with cellular lines coming from unborn babies murdered for the specific purpose, substantially useless and very dangerous.

Now we have in a country the government dictating that only people with the green mark can attend liturgies and other church services, in the silence of the hierarchies of the local Russian Orthodox Church. Does it mean that they agree that the Body of Christ can come together only if vaccinated?

In fact, the silence about this abomination is pretty general among the hierarchies of the Russian Orthodox Church, even in Russia proper, and many poor converts like me are now wondering how many camels should they swallow before calling spade a spade, without being excessively zealous.

Shouldn t we be worried by this resurgence of the Erastian heresy in the ranks of the Moscow Patriarchate, just a few decades after the deeds of Metropolitan Sergius (which already did come shortly after the fruits of Tsar Peter ecclesiastic tree)? I confess I am, as I see warnings from all the parishes I have checked that baptisms and marriages will not be performed if the children and the spouses have not previously been registered in the government books. Now, in many countries the governments are openly antichristians and pursue policies of open enmity against God, and I would understand some faithful having problem with registering their children and their marriage with godless authorities; would they be refused the sacraments by the MP parishes then? Did the Lord say to go and baptize people, but only with government permission?

Through the prayer of our father among the saints Seraphim of Platina, I hope that father Andrew will help us to dispel our sore concerns.

As for my poor understanding,there are three temptations involved here which lead to this most sad rift in the Russian Church: one sectarian, one modernist, one imperialist. All the relevant bishops should value better the blood of the last new martyr of the past century, which started with the firsts.

They were pierced for our transgressions.

PASCHAL MESSAGE FROM A SINNER

CHRISTUS RESURREXIT! RESURREXIT VERE!

Kristus ir Augšāmcēlies! Patiesi ir Augšāmcēlies!

ХРИСТОС ВОСКРЕСЕ! ВОИСТИННУ ВОСКРЕСЕ!

CRISTU Ē RESUSCITAT’! O’VERAMENT Ē RESUSCITAT’!

CRISTO È RISORTO! VERAMENTE È RISORTO!

ქრისტე აღსდგა! ჭეშმარიტად აღსდგა!

Versione in Italiano

HOLY PASCHA OF THE LORD, A.D. 2020

Christ is Risen, dear brothers and sisters.

The Lord indeed is risen, brethrens, but He has found empty parvis and churches scooped out of His little ones by bishops full of vain words and deference to any bullshit of the world.

Si iustum est in conspectu Dei vos potius audire quam Deum iudicate, non enim possumus quae vidimus et audivimus non loqui.

Do you know a single precedent when something like this has happened, at PASCHA?

Tell me please, when in the millenary past of the Church some bishops have FORBIDDEN to the BODY OF CHRIST to come together liturgically in THE HOLY WEEK and the HOLY NIGHT OF THE BRIGHT RESURRECTION OF THE LORD, even in time of terrible epidemics (real ones, not politic and mediatic crap!)?

Give me a SINGLE EXAMPLE, and I will commemorate again those bishops at the Liturgy. In the meanwhile, I’ll leave them to their phylacteries and the fringes of their decorations. I shall leave them dreaming that is possible to offer an acceptable Liturgy to the Lord PROHIBITING the faithfuls from attending it; the Lord has sent them a strong delusion indeed!

Once upon a time they needed someone like Diocletian or other mighty heathen or infidel rulers to disrupt BY FORCE AND VIOLENCE the Liturgy. Not so today, our bishops do it today. AT PASCHA, no less!

All they need is a bureaucrat order and they forget the SACRED ORDER they have, swallowing in a gulp the huge camel carrying the lies and the narrative from the PROFESSED SATANISTS owning UN agencies, oblivious to the example of our fathers when the plague (not a flu transformed in Godzilla by the media) raged.

Therefore we have a Patriarch uttering prohibions to kiss the HOLY ICONS and telling to disinfect the Spoon which is immersed every time in the BODY AND BLOOD OF OUR LORD JESUS CHRIST at the Communion. A Patriarch at first discouraging and then fully prohibiting to the faithfuls the partecipation at the PASCHAL LITURGY. All in order to, these are his words, “do not test the Lord”.

The Lord said “By your own words I will judge you”. The judgement is of the Lord.

We do not think that by kissing the Holy Icons and having discernment of His Precious Body and Blood we test our Lord, but we know that He has allowed the satanists ruling the world to taste our bishops, and they have found them toothsome and soft like calves. I fear that soon they will come for a complete meat.

We had even a Metropolitan calling CRIMINALS the faithfuls who did keep on attending services and kissing the Holy Icons at the churches in spite of him strongly discouraging them from doing it, and then completely shutting the churches’ doors to them AT PASCHA. You know, they have liturgical broadcating … how dare they to choose the REAL THING?

I don’t think I was a criminal in doing so, but I know that the Church established the solemn celebration of the Triumph of Orthodoxy after a long and bloody fight to keep on venerating the Holy Icons, and I know that the Lord was crucified as a criminal.

Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

The hierarchies of the Church have always been the font of the greatest temptations for the little ones of Christ, since the beginning. They gave us a lot of saints and countless heretics and lovers of the comforts and the praises of the world. A few decades after the Holy Emperor Constantine the Great set the Church free, the great majority of Her bishops were Arian heretics; after three centuries all the Patriarchs of the East were Monothelites. St. John Chrysostom died in the exile where three Patriarchs sent him, and it’s notorious what St. Basil the Great wrote about his fellow bishops.

Nihil Novi sub Saule. Today we have Istambul and her chitterlings in open heresy and in communion with schismatics, and almost all the other Sees have proved to lack the stature of faith, courage and discernment needed to heal the wounds inflicted by them to the Church (since 1920).

Even less faith and discernment have they showed now in facing the world darkest forces encircling like horrid vultures the Church and her children. In America the Department of Justice has heavily intervened, menacing legal action against them, when some State Governors have broken the constitutional rights to worship of the faithful there, so that even these Christians in error have been able to stand today in judgement against most of the bishops of the Church.

Our bishops sit on the seats of the Apostles, beloved brethrens, and you surely know the bid of our Lord at the beginning of the chapter 23 of St. Mathew’s Gospel. Behold, read that bid entirely, and read entirely the whole chapter. The Lord of Glory was crucified by those who did sit on Moses seat.

Yet be of good cheer, children of Christ, for the hierarchies of the Church are not the Church, and the Hell’s gate will not prevail against the Church even if they prevail against all the bishops. Hierarchies will fall, many of them have fallen, since the beginning, and they will fall, all of them, one by one, before the end come; but the Church will stand and the Lord will cut short those terrible final days for Her sake.

We should use this time, my fellow sinners, to remember all the times we could go to the Liturgy and to the sweet Gifts of the Lord and we didn’t go, thinking that the churches and the priests and the Sacraments will be always there.

Those of us that this Night have found the churches’ doors shut and a stunning silence outside, among a few thunderstruck and stray faithfuls, now know that it is not so. The Lord has reminded us that this day is not forever and His hour comes as a thief in the night. Let us walk while we have light.

Pray earnestly that the Lord spare us and for the sake of His great mercy let us in the Day that is forever.

May the Lord forgive me for the bitterness I feel in this Holy Day, and may he not impute it to those who have caused it. It is a beautiful day, bright, sunny, with birds singing and full of fresh reinvigorating air. It’s just a little cold, cold as the love of many has grown.

UN DIGIUNO ACCETTABILE DAL SIGNORE

Grida forte, non risparmiarti, la tua voce si innalzi come una tromba, e mostra al mio popolo le loro trasgressioni, ed alla casa di Giacobbe i loro peccati. E pure essi Mi cercano ogni giorno, e si deliziano nel conoscere le Mie vie, come una nazione che operava giustizia, e non dimenticava le ordinanze del loro Dio: essi mi chiedono ordinanze di giustizia; essi hanno gioia nell’avvicinarsi a Dio.

Per quale motivo abbiamo digiunato, essi dicono, e Tu non lo vedi? per quale motivo abbiamo afflitto la nostra anima, e Tu non ne hai conoscenza? Ecco, nel giorno della vostra astinenza voi trovate piacere, ed esigete tutto ciō che vi ē dovuto. Ecco, voi digiunate per conflitto e dibattito, e per colpire con il pugno della malvagitā: non ē cosī che dovrete digiunare, affinche la vostra voce sia udita nei Cieli.

Ē questo il digiuno che Io ho voluto? un giorno in cui un uomo affligga la sua anima? per fargli chinare la testa come un giunco di palude, e per spargere tela ruvida e ceneri sotto di lui? chiamerai questo un digiuno, ed un giorno accettabile per il Signore?

Non ē invece questa l’astinenza che voglio? di allentare le bande della iniquitā, di dissolvere i pesanti oneri, e di lasciar andare via libero l’oppresso, e che voi rompiate ogni giogo? Non ē di dare il tuo pane a chi ha fame, e di portare il povero che ē scacciato alla tua casa? che quando vedi colui che ē spogliato, che tu lo copra: e che tu non ti nasconda dalla tua stessa carne?

Allora la tua luce si diffonderā come il mattino, e la tua salute si propagherā velocemente: e la tua giustizia ti precederā: la gloria del Signore sarā la tua retroguardia.

Allora tu invocherai, ed il Signore risponderā; tu griderai, ed Egli dirā, Sono qui.

Se tu eliminerai il giogo dal tuo centro, e l’accusa estendendo il tuo dito, e le parole di vanitā; e se tu estendi la tua anima verso l’affamato, e ristori l’anima afflitta; allora la tua luce splenderā nell’oscuritā, e la tua tenebra diventerā come il giorno al meridiano: ed il Signore sarā sempre la tua guida, e sazierā la tua anima nella siccitā, e riempira di grasso le tue ossa, e tu sarai come un giardino ben irrigato, e come una sorgente d’acqua, che mai si prosciuga.

ISAIA 58, 1-11

TRATTATO BREVE SULLA MONETA

IN   MEMORIA   DEL   PROFESSORE   GIACINTO   AURITI

La moneta ē la merce o il simbolo convenzionale accettati come riferimento di valore nello scambio di beni e servizi. Essa ē la chiave di volta di qualsiasi sistema economico che non sia di semplice sopravvivenza, che ne ha sempre un fabbisogno ottimale, ovvero la quantitā di moneta di cui un determinato sistema economico ha bisogno ē determinata esclusivamente dalle esigenze funzionali empiriche del sistema stesso, non potendo quindi essere stabilita a priori. Ne conseguono due corollari:

•  l’affermazione che un sistema economico possa funzionare qualunque sia la moneta presente in esso ē una solenne sciocchezza;
• non importa la quantitā di moneta emessa e presente nel sistema, il sistema funziona solo se essa circola.

La merce-moneta ē un bene prodotto tramite un processo economico, cosa che la rende riferimento di valore universale, non limitato da confini e territorio, e che puō comandare lecitamente un prezzo (interesse) per la sua cessione temporanea (prestito), essendo cessione, e quindi rinuncia, di un bene acquisito con costo o fatica. In tale primo caso, essa ha qualitā primaria anche di riserva di valore.

Il simbolo convenzionale monetario viene prodotto da un fiat del Sovrano, in quanto egli abbia la forza e l’autoritā sufficiente affinchē tale espressione d’imperio sia accettata pacificamente dalle persone su cui ē esercitata. Tale accettazione ē ciō che induce valore nel simbolo monetario emesso, ed ē necessariamente limitata al territorio su cui quella autoritā ē esercitata. Non essendo un prodotto di processi economici (che intervengono a giustificarla in tal senso solo ex post), emessa quindi senza costo o fatica, essa va distribuita di base in un quantum minimo prestabilito a tutte le persone che ne inducano il valore, aumentabile solo in seguito a prestazioni effettive da parte dei recipienti. Essa non puō dunque comandare interessi, nē funzionare come riserva di valore, se non secondariamente, come strumento capace di acquistare beni o servizi adatti a quello scopo.

Non esistono altri tipi di moneta, poichē essa ē tale solo quando comporta l’estinzione dell’obbligazione scaturente dallo scambio economico particolare, una volta che sia trasferita dall’acquirente al venditore del bene. La moneta-merce svolge il suo compito indipendentemente, il simbolo convenzionale monetario lo fa richiamando l’imperio del Sovrano, operante e reso manifesto nella pacifica accettazione dei sudditi.

La cd. moneta del banchiere non ē tale, e non lo ē mai stata. Essa nasce come finzione predatrice sul sistema economico, eretta in principio sul possesso di una riserva di moneta-merce, ma slegatasi ormai completamente anche da quella foglia di fico.

Il banchiere centrale indipendente, che dipende e risponde solo all’oscuro padrone, si incarna in Inghilterra verso la fine del XVII secolo a seguito delle gesta di Cromwell e delle sue bande di assassini, che operano il primo regicidio, e del suo Parlamento, che ex lege nega la Presenza Reale di Cristo nell’Eucaristia (e quindi l’Incarnazione di Dio e la Sua presenza continua nel mondo), e si consegna formalmente nelle mani del maligno.

Tale figura opera oggi senza alcuna costrizione e senza alcun pudore, ben servito dalle rappresentazioni democratiche che egli stesso ha dapprima creato e poi messo in scena in repliche infinite e varie. Tali rappresentazioni, chiamate anche Stati democratici, gli concedono il potere di creazione del simbolo convenzionale monetario a discrezione assoluta, e di prestarlo poi a coloro che ne sono i proprietari. Avete letto bene. Egli crea ciō che non possiede e lo presta a chi ne ha la proprietā. Non solo, ma attraverso l’assoluto controllo sul circuito bancario egli ne determina anche il flusso, concedendolo solo a chi pare a lui ed indirizzandolo dove meglio crede, o interrompendolo quando vuole. Questo ē il sistema monetario odierno, nascosto in bella vista dagli schiamazzi delle bertucce ammaestrate del banchiere.

Ē chiaro che in un tale sistema la cd. moneta (che ē in realtā debito per il popolo e credito per il banchiere), per il semplice fatto di essere creata, impone una gravosa e permanente ipoteca sul sistema economico, che cresce con il passare del tempo pur diminuendo il tasso di usura al quale viene concessa. Questo avviene poichē tale cd. moneta non puō estinguere alcuna obbligazione scaturente dallo scambio economico, ma puō solo trasferirla all’interno del sistema (la estingue solo su base individuale), e su tali obbligazioni rese eterne il banchiere continua a lucrare interessi (su quello che non ē suo). Il debito non puō estinguere il debito, puō solo aumentarlo. In tale sistema “monetario” il debito non puō essere pagato, ma solo ripudiato o cancellato; una forma meno radicale di eliminazione puō essere configurata con tassi negativi all’emissione e distribuzione a pioggia sulla popolazione.

Il risultato ineluttabile ē che la moneta del diavolo continua ad accumulare ricchezza dal sistema per il banchiere, invece della diffusione della ricchezza (o capitale) nel sistema che la vera moneta consentirebbe. Si arriva cosī alla situazione odierna, dove una decina di fantasmi giuridici (corporazioni finanziarie transnazionali, la cui proprietā rimanda ad un gioco di specchi innestato su un ciclo infinito) controllano direttamente quasi tutte le societā quotate in borsa, ed indirettamente ogni altra impresa attraverso il circuito bancario; dove un centinaio di famiglie allargate possiedono direttamente la metā della ricchezza mondiale, ed indirettamente praticamente ogni altra cosa, comprese le bertucce ammaestrate delle varie rappresentazioni democratiche, accademiche e mediatiche. E il diavolo controlla loro.

REGRESSIONI SENILI

Ho cominciato a cinguettare!

Tweets by Maedhros67

LA TEORIA DELL’EVOLUZIONE E’ COME LA CORAZZATA POTEMKIN

Essa e’ una cagata pazzesca, in qualsiasi salsa venga presentata.

Non vi e’ stata alcuna evoluzione dell’uomo. E men che meno dalle scimmie. Piuttosto vi e’ stata una regressione. L’uomo non discende dalla scimmia. L’uomo e’ diventato una scimmia!

Ridotto ad una bestia dagli adoratori della Bestia, egli adora l’immagine della Bestia.

E tale rimarra’, grazie anche a persone che riconoscono l’aberrazione di tale visione, come la persona qui intervistata, ma che nel loro orgoglio intelletuale e nella pavidita’ di fronte ad un’intimidazione sociale che essi stessi hanno interiorizzato, si rifiutano assolutamente di ritornare a Dio, che e’ l’unica cosa che possa spiegare la Sua immagine: l’Uomo!

In tal modo, essi si confinano in una mera antitesi alla tesi della Bestia, in una stanca dialettica che da secoli e secoli non puo’ fare altro che produrre la stessa sintesi, sia pur di volta in volta camuffata in una narrativa nuova di zecca, che nasconde sempre lo stesso padrone: il regno della Bestia.

E nel regno della Bestia, il dissenso puo’ anche essere tollerato (esso puo’ venir buono per la prossima antitesi, che verra’ sintetizzata da par suo da colui che e’ il padrone di ogni dialettica), purche’ non si nomini il nome di Dio, se non per deriderlo o bestemmiarlo.

E tutti i dissidenti e tutti i resistenti si adeguano di buon grado, nella vanita’ delle loro menti, consegnandosi al ben triste fato di contestare qualche stronzata qui e la’, purche’ il dogma fondamentale della separazione da Dio non venga toccato.

Oggi l’unico vero rivoluzionario e’ colui che confessa Dio in spirito e verita’. Il resto e’ composto da mandrie di piccoli borghesi, nelle mani dell’aristocrazia oscura.

Seest thou how they labour for the truth against their will?

For they themselves came to Pilate, themselves asked, themselves sealed, setting the watch, so as to be accusers, and refuters one of another. And indeed when should they have stolen Him? on the Sabbath? And how? for it was not lawful so much as to go out. And even if they transgressed the law, how should they have dared, who were so timid, to come forth? And how could they also have been able to persuade the multitude? By saying what? By doing what? And from what sort of zeal could they have stood in behalf of the dead? expecting what recompense? what requital? Seeing Him yet alive and merely seized, they had fled; and after His death were they likely to speak boldly in His behalf, unless He had risen again? And how should these things be reasonable? For that they were neither willing nor able to feign a resurrection that did not take place, is plain from hence. He discoursed to them of a resurrection, and continually said, as indeed these very men have stated, “After three days I rise again.” If therefore He rose not again, it is quite clear that these men (having been deceived and made enemies to an entire nation for His sake, and come to be without home and without city) would have abhorred Him, and would not have been willing to invest Him with such glory; as having been deceived, and having fallen into the utmost dangers on His account. For that they would not even have been able, unless the resurrection had been true, to feign it, this does not so much as need reasoning.

For in what were they confident? In the shrewdness of their reasonings? Nay of all men they were the most unlearned. But in the abundance of their possessions? Nay, they neither had staff nor shoes. But in the distinction of their race? Nay, they were mean, and of mean ancestors. But in the greatness of their country? Nay, they were of obscure places. But in their own numbers? Nay, they were not more than eleven, and they were scattered abroad. But in their Master’s promises? What kind of promises? For if He were not risen again, neither would those be likely to be trusted by them. And how should they endure a frantic people. For if the chief of them endured not the speech of a woman, keeping the door, and if all the rest too, on seeing Him bound, were scattered abroad, how should they have thought to run to the ends of the earth, and plant a feigned tale of a resurrection? For if he stood not a woman’s threat, and they not so much the sight of bonds, how were they able to stand against kings, and rulers, and nations, where were swords, and gridirons, and furnaces, and ten thousand deaths by day, unless they had the benefit of the power and grace of Him who rose again? Such miracles and so many were done, and none of these things did the Jews regard, but crucified Him Who had done them, and were they likely to believe these men at their mere word about a resurrection? These things are not, they are not so, but the might of Him Who rose again brought them to pass.

People lie to obtain some sort of profit or to hide their shame. They do not lie to get insults, hard life, persecutions, unspeakable tortures and horrible deaths.

C H R I S T     I S     R I S E N ,    I N D E E D ! ! !

If any man be devout and loveth God, let him enjoy this fair and radiant triumphal feast! If any man be a wise servant, let him rejoicing enter into the joy of his Lord.

If any have laboured long in fasting, let him how receive his recompense. If any have wrought from the first hour, let him today receive his just reward. If any have come at the third hour, let him with thankfulness keep the feast. If any have arrived at the sixth hour, let him have no misgivings; Because he shall in nowise be deprived therefore. If any have delayed until the ninth hour, let him draw near, fearing nothing. And if any have tarried even until the eleventh hour, let him, also, be not alarmed at his tardiness.

For the Lord, who is jealous of his honour, will accept the last even as the first. He giveth rest unto him who cometh at the eleventh hour, even as unto him who hath wrought from the first hour.

And He showeth mercy upon the last, and careth for the first; And to the one He giveth, and upon the other He bestoweth gifts. And He both accepteth the deeds, and welcometh the intention, and honoureth the acts and praises the offering.

Wherefore, enter ye all into the joy of your Lord; Receive your reward, both the first, and likewise the second. You rich and poor together, hold high festival! You sober and you heedless, honour the day! Rejoice today, both you who have fasted and you who have disregarded the fast. The table is full-laden; feast ye all sumptuously. The calf is fatted; let no one go hungry away. Enjoy ye all the feast of faith: receive ye all the riches of loving-kindness.

Let no one bewail his poverty, for the universal Kingdom has been revealed. Let no one weep for his iniquities, for pardon has shown forth from the grave. Let no one fear death, for the Saviour’s death has set us free. He that was held prisoner of it has annihilated it.

By descending into Hell, He made Hell captive. He embittered it when it tasted of His flesh. And Isaiah, foretelling this, did cry: Hell, said he, was embittered when it encountered Thee in the lower regions.

It was embittered, for it was abolished. It was embittered, for it was mocked. It was embittered, for it was slain. It was embittered, for it was overthrown. It was embittered, for it was fettered in chains. It took a body, and met God face to face. It took earth, and encountered Heaven. It took that which was seen, and fell upon the unseen.

O Death, where is thy sting? O Hell, where is thy victory?

Christ is risen, and thou art overthrown! Christ is risen, and the demons are fallen! Christ is risen, and the angels rejoice! Christ is risen, and life reigns! Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, is become the first-fruits of those who have fallen asleep.

To Him be glory and dominion unto ages of ages.
Amen.

St. John Chrysostom

THE HOLY PASCHA OF THE LORD

Now in the morning as he returned into the city, he was hungry. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And at once the fig tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? But if we shall say, Of men; we fear the people; for all hold John as a prophet. And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, the first.

Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it, but the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise.Last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, this is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him.

When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They saith unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

Jesus saith unto them, Did ye never read in the scriptures, the stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

Then went the Pharisees, and took counsel how they might entangle him in his talk. And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teach the way of God in truth, neither care thou for any man: for thou regard not the person of men. Tell us therefore, what think thou? Is it lawful to give tribute unto Caesar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? Show me the tribute money. And they brought unto him a denarius. And he said unto them, Whose is this image and superscription? They say unto him, Caesar’s. Then said he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s. When they had heard these words, they marvelled, and left him, and went their way.

The same day came to him the Sadducees, which say that there is no resurrection, and asked him, saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no offspring, left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her. Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. And when the multitude heard this, they were astonished at his doctrine.

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.

While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, the LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? And no man was able to answer him a word, neither dared any man from that day forth ask him any more questions.

Then spake Jesus to the multitude, and to his disciples, saying: the scribes and the Pharisees sit in Moses’ seat. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel.

Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall see me no more, till ye shall say, Blessed is he that cometh in the name of the Lord.

And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. And Jesus said unto them, See ye all these things? Verily I say unto you, there shall not be left here one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.

Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso read, let him understand), then let them which be in Judaea flee into the mountains. Let him which is on the housetop not come down to take any thing out of his house, neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! And pray ye that your flight be not in the winter, neither on the sabbath day.

For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before.

Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together.

Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come.

Know this, that if the master of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delays his coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looks not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with interest. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divides his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was hungry, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,  Ye know that after two days is the feast of the  Passover, and the Son of man is betrayed to be crucified.

Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he enter in. And ye shall say unto the master of the house, The Master saith unto thee, Where is the guest chamber, where I shall eat the passover with my disciples? And he shall shew you a large upper room furnished: there make ready. And they went, and found as he had said unto them: and they made ready the passover.

When the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

Behold, the hand of him that betrayed me is with me on the table. And truly the Son of man goes, as it was determined: but woe unto that man by whom he is betrayed! And they began to enquire among themselves, which of them it was that should do this thing.

There was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

For whether is greater, he that sit at meat, or he that serve? is not he that sit at meat? but I am among you as he that serve. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For he knew who should betray him; therefore said he, Ye are not all clean.

So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.

I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. Then the disciples looked one on another, doubting of whom he spake. Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. He then lying on Jesus’ breast saith unto him, Lord, who is it? Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.

Now no man at the table knew for what intent he spake this unto him. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. He then having received the sop went immediately out: and it was night.

Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.

Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it.

If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye might believe. Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.

These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

These things I command you, that ye love one another. If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me.

If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning.

These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me.

But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged.

I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith.

Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man can take from you. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

These words spoke Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth.

Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou loved me before the foundation of the world.

O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

When Jesus had spoken these words, he went forth with his disciples over the Brook Cedron, where was a garden, into the which he entered, and his disciples.

And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. And he came and found them asleep again: for their eyes were heavy. And he left them, and went away again, and prayed the third time, saying the same words. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand that doth betray me.

Judas also, which betrayed him, knew the place: for Jesus often resorted thither with his disciples. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not. And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Now Annas sent him bound unto Caiaphas the high priest.

And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew.

Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; but found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, and said, This fellow said, I am able to destroy the temple of God, and to build it in three days. And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? But Jesus held his peace.

And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death.

Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the Passover.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter’s field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me.

Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Your own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate said unto him, What is truth? And when he had said this, he went out again unto the Jews, and said unto them, I find in him no fault at all. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and said unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate said unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate said unto them, Take ye him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

When Pilate therefore heard that saying, he was the more afraid; And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children.

Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

And Pilate wrote a title, and put it on the cross. And the writing was:

JESUS OF NAZARETH THE KING OF THE JEWS.

This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written.

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which said, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said, I thirst. Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the spirit.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

The Jews then, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture said, They shall look on him whom they pierced.

And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: And for fear of him the keepers did shake, and became as dead men. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole him away while we slept. And if this come to the governor’s ears, we will persuade him, and secure you. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

When the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great.

Then Mary Magdalene runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and said unto them, They have taken away the LORD out of the sepulchre, and we know not where they have laid him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.

Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead.Then the disciples went away again unto their own home.

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my LORD, and I know not where they have laid him.

And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Mary Magdalene came and told the disciples that she had seen the LORD, and that he had spoken these things unto her.

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread.

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and said unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the LORD. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the LORD. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My LORD and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter said unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. Then Jesus said unto them, Children, have ye any meat? They answered him, No. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

Therefore that disciple whom Jesus loved said unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.Jesus saith unto them, Bring of the fish which ye have now caught. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.

So when they had dined, Jesus said to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He said unto him, Yea, Lord; thou knowest that I love thee. He said unto him, Feed my lambs. He said to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He said unto him, Feed my sheep. He said unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus said unto him, Feed my sheep.

Verily, verily, I say unto thee, When thou was young, thou girdest thyself, and walked whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he said unto him, Follow me.

Then Peter, turning about, saw the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? Peter seeing him said to Jesus, Lord, and what shall this man do? Jesus said unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

This is the disciple which testifies of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

SAN CASTRESE

Per le sacre preghiere di san Castrese, Signore, di cui indegnamente porto il nome, abbi misericordia di me, che sono un peccatore e la mia miseria e’ grande.

Santo gerarca Castrese, martire di Cristo e confessore della retta Fede sotto l’empia progenie di Ario, venisti preservato da un angelo del Signore che guido’ una nave sfasciata e senza timone dalle sponde africane a quelle del Volturno, onde insieme ai tuoi compagni di martirio potessi rafforzare la Parola di Dio tra i fedeli in quelle terre; ascolta o fedele amico della Veritā le preghiere dalle cittā che ti onorano come patrono ed intercedi presso il Signore per noi.

IL RESTO DEL RESTO

Siamo ponti che uniscono due estremita’ del nulla?

Grondanti un arcano significato, inciampiamo tra meraviglia e dolore, con buona creanza dando senso alla fatica di Sisifo.

Ti svelai nelle Tue opere! E per la luce e la terra, e per l’acqua e l’aria, Ti resi grazie.

Ma quando fui sulle mie ginocchia, ricevesti un sorriso beffardo, nell’insensata superbia di chi vive sapendo di dover morire.

Ci consola lo specchiarci negli occhi di un figlio, negli anni in cui il frutto e’ acerbo, prima della sua caduta. E li’ annegare!

Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.

Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.

Poi Ti ho sentito, Signore; nell’aridita’ miserabile del mio deserto, nella cacofonia del mio spirito, nonostante avessi sperperato come bronzo risonante ogni talento ricevuto, Ti ho sentito.

Nella mia quieta disperazione, Ti ho sentito; senza aver meriti ai Tuoi occhi, tra le eco assordanti della mia vanita’ ed orgoglio, nei fumi della mia vana rabbia per le opere del nemico, li’ Ti ho sentito. Avrai misericordia, Signore?

Poiche’ meriti continuo a non averne, e la mia fede somiglia tanto a sete di giustizia. Avrai misericordia, Signore?

Noi siamo quelli che credono senza comprendere, avviluppati nei lacci di questo mondo, il nostro rifiuto non serve a negarlo come unica realta’ che capiamo. Avrai misericordia, Signore? Non siamo santi e mai lo saremo; avrai misericordia, Signore?

La mia croce e’ stata solo quella di sentirmi sempre un estraneo ovunque abbia vissuto, perfino a casa mia. Ero muto quando ascoltavano ed erano sordi quando ho parlato, Signore. Una croce piccola e leggera, e pure non riesco a sopportarla; avrai misericordia, Signore?

Io son quello che con due monete in tasca Te ne da’ solo una, li’ fuori la chiesa. Avrai misericordia? Non ho molto, ma non ho mai avuto bisogno di niente, e pure con due monete Te ne do’ solo una. Proprio li’, fuori la chiesa. Avrai misericordia, Signore? Per chi non riesce a credere che il resto gli sara’ dato in aggiunta, Signore,  avrai misericordia?

Per tutte le volte che non troviamo le parole, per tutte le volte in cui la nostra preghiera e’ muta, prosciugata dall’aridita’ del nostro cuore, avrai misericordia? Tu che sai quello che vogliamo dire anche se non sappiamo dirlo, Signore, avrai misericordia? Quando nella nostra vergogna non riusciremo ad alzare gli occhi di fronte a Te, nell’ora in cui moriremo….. avrai misericordia, Signore?

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

Abbi misericordia, o Signore!

Noi siamo quelli che ammaestrati dal diavolo hanno creduto in Dio. Siamo quelli a cui la Parola e’ nascosta o distorta in ogni modo, a cui l’esempio e’ negato, negato da ogni respiro del mondo. Abbi misericordia, Signore.

Noi siamo quelli ammazzati nell’anima a milioni, ovunque nel mondo, e non vi son segni che accompagnino questo martirio. Siamo quelli calunniati ed esclusi per amor Tuo, e non riusciamo a gioire per questo. Siamo quelli che non vedono fratelli quando si guardano intorno. Abbi misericordia, Signore.

Noi siamo quelli che credono per il semplice fatto di riuscire a credere, nonostante tutto, tutto cio’ che poteva essere e non e’ stato, tutto cio’ che e’ stato e non doveva essere. Noi siamo quelli che hanno visto e pure han creduto, quelli che qui mai Ti vedranno e mai neppure han tentato. Noi siamo il resto del resto. Abbi misericordia, Signore.

Noi siamo quelli che dimenticano che la vendetta e’ Tua, Signore, e la desiderano; invano, poiche’ la rabbia degli uomini non e’ la giustizia di Dio. Solo Tu ripagherai! Siam quelli che fissano l’abisso nel loro cuore e pure non disperano. Noi siamo il resto del resto. Abbi misericordia, Signore.

Noi siamo i codardi che pretendono di amarTi e Ti chiedono di non mandar loro prove che ritengono insuperabili. Siamo i miserabili che giudicano Pietro e Tommaso nella comodita’ del loro divano, siamo dell’empia stirpe di chi ritiene che avrebbe creduto prima e meglio degli apostoli, avessi Tu camminato in mezzo a noi e non a loro. Noi siamo il resto del resto. Abbi misericordia, Signore.

Noi siam quelli che si chiedono quanto l’uomo sia davvero libero, siamo i comprensivi giudici di noi stessi e gli implacabili accusatori degli altri. Noi siamo quelli che non riescono a darTi neppure il poco che hanno deciso di offrirti, quelli incapaci di mettere ordine in casa loro che pretendono di mettere a posto il mondo. Noi siamo il resto del resto. Abbi misericordia, Signore.

 

Poiche’ questa e’ la fede che troverai, Signore, quando verrai di nuovo, finalmente in gloria.

Una fede stropicciata e rammendata, strenuamente ricordata. Stanca oltre ogni dire, asfissiata per legge, insultata per vezzo. Raggomitolata in se stessa, mai consolata se non da se stessa. Impossibilitata a colpire ed incapace di arrendersi, priva di miracoli ed un miracolo lei stessa.

Un’assurditā per il mondo, Signore, siccome follia per il mondo ē la Tua Croce.

Questa e’ la fede che troverai. Una fede che e’ brace opaca, non fiamma potente, ma e’ brace conservata nel gelo. Abbi misericordia, Signore.

Ciuffi d’erba e non messi rigogliose troverai, ma e’ erba che ha spaccato il cemento. Piccole gocce d’acqua e non fonti zampillanti, ma gocce che si son fatte strada nelle rocce del deserto. Abbi misericordia, Signore.

Una fede pugnalata incessantemente alle spalle mentre le sorridono, che e’ sopravvisuta a tutti gli assassini.

Questo e’ cio’ che rimane, il resto del resto. Abbi misericordia, Signore.

Poiche’ amiamo i nostri nemici, Signore, al punto da non ricordare di averne alcuno, ma odiamo i Tuoi nemici, con un odio perfetto. Poiche’ non ci lamenteremo se darai la paga anche a chi nella vigna non e’ mai venuto a lavorarci. Poiche’ ringrazieremmo Dio anche se questa fosse l’unica vita donataci. Abbi misericordia, Signore.

 

Siamo ponti che uniscono la terra al Cielo, che principiano dal nulla in direzione del Tutto, fatti dal niente e sospesi sul niente, tra vertigini di potere e sconforto quella direzione e’ l’unica cosa che ci mantiene.

Non e’ semplice, o Signore, anche solo capire che non e’ necessario capire, e solo aver fede….. abbi misericordia.

Per i vivi e per i morti, Signore, abbi misericordia.

Per tutti coloro che furono, sono e saranno ingannati, Signore, abbi misericordia.

Per tutti quelli trascinati a fondo dai lacci di questo mondo, Signore, abbi misericordia.

Abbi misericordia di noi peccatori, Figlio di Dio, Tu che puoi tutto: abbi misericordia di noi.

GOD IS WITH US

“Therefore the Lord Himself shall give you a sign; Behold, a Virgin shall conceive, and bear a Son, and shall call his name Immanuel”

“Take counsel together, and it shall come to naught; speak the word, and it shall not stand: for God is with us (Immanuel)”

“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace”

“And there shall come forth a rod out of the stem of Jesse (the father of king David) and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of knowledge and of the fear of the Lord”

“Behold My servant, whom I uphold; Mine elect, in whom my soul delighteth; I have put My spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause His voice to be heard in the street… A bruised reed shall he not break, and the smoking flax shall he not quench”

“The Spirit of the Lord God is upon Me; because the Lord hath anointed Me to preach good tidings unto the meek;’ he hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound”

“And he said, It is a light thing that thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth”

THE HOLY PROPHET ISAIAH

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

C H R I S T     I S     B O R N  !         G L O R I F Y     H I M  !

“To day if ye will hear his voice, Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness”

Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him to whom we have to give account.

In truth God as a man was born on earth! Why? That we might live through him (1 John 4:9).

I NUMERI PROVANO L’ESISTENZA DI DIO

Saggio di Jay Dyer.

Traduzione di Castrese.

Quando si considera la questione delle prove dell’esistenza di Dio, la storia degli argomenti ha lasciato spesso a desiderare. La relazione dialettica della tradizione empirico-materialista in dibattito con la tradizione idealista/Platonica ē una caratteristica perenne della storia della filosofia occidentale. I moderni “nuovi atei”, ad esempio, sono ansiosi di colpire i difetti delle cosiddette “prove classiche”, come se queste fossero il punto conclusivo della questione relativa alla certezza razionale per il divino.

I problemi principali con le “prove classiche” sono che: 1) esse non provano quello che dovrebbero provare fino ad oggi, essendo basate di solito su un metodo empirico teologico che origina primariamente dall’Aquinate; 2) gli argomenti stessi sono dei non sequitur, laddove i punti iniziali delle prove non necessitano logicamente le conclusioni; 3) le premesse filosofiche e teologiche implicite negli argomenti non sono consistenti con ciō che si crede riguardo Dio nel sistema della Sacra Scrittura. Questi tre difetti maggiori hanno condotto a secoli di dibattiti che furono spesso inutili e hanno permesso a sovra confidenti pseudo-filosofi e “scienziati” di presumere che queste materie sono legate con superstizioni medievali, eroicamente soppresse e confutate dai razionalisti dell’era dei lumi.

Ironicamente questa stessa narrazione ē un mito moderno, presentato dai “nuovi atei” e dal tipo medio che passa l’accademia. I moderni apologeti materialisti sono loro stessi seppelliti in una falsa dialettica che ignora, sopprime ed evita le vere questioni. Dovrebbe anche essere ricordato che i pensatori antichi e medievali non si erano fatti domande che sarebbero sorte in seguito, riguardanti questioni filosofiche fondamentali che mai si posero alla mente degli uomini di quei tempi. Aree di filosofia e fisica sviluppatesi nel mondo moderno, come la ricerca fenomenologica subatomica e la ricerca linguistica e semiotica non erano ovviamente comprese nelle loro competenze.

Essendo questo il caso, possiamo concludere che le prove classiche non sono necessariamente terribili, ma imperfette a causa del fatto che esse furono poste con certe presupposizioni. Ma cosa accade quando col tempo la filosofia e la scienza contestano quelle assunzioni e domandano il senso di quei principii stessi? Per esempio, tutti i pensatori medievali le basi degli Antichi Greci di logica e geometria. Numeri, logica e forme geometriche erano date per scontate. Non sovvenne mai ad un Bacone o a Fozio di Costantinopoli di chiedere come fosse possibile l’esistenza di logica e numeri.

In altre parole, la mente medievale non considerava le cose da una meta-prospettiva. Vi ē la logica, ma la metalogica? La logica funziona, ma vi ē un piū alto livello logico della logica? Quali sono le condizioni necessarie affinchē innanzitutto la logica proprio esista? Uno potrebbe probabilmente rintracciare una connessione piū profonda tra le forme artistiche che furono create in diversi periodi e lo sviluppo della prospettiva tridimensionale su una superficie bidimensionale paragonato con le questioni filosofiche e scientifiche che cominciavano ad essere chieste in quel periodo. Non influenzarono gli sviluppi nell’ottica e nello studio della luce le rappresentazioni rinascimentali di prospettive tridimensionali. Io ne sono certo. Non apparteneva perō alla mente medievale il pensare per categorie meta o trascendentali.

Ē vero che l’uomo antico e medievale ponevano argomenti trascendentali. Aristotele ne presenta uno per la legge di non contraddizione, ed anche si inoltra in una piū specifica considerazione delle differenti categorie, che combaciano in un certo modo con le categorie kantiane, cosī che non ē corretto dire che i medievali non avessero idea di cosa fosse il trascendentale o il genere trascendentale di un argomento. Ē corretto dire che essi non consideravano le varie scienze ed arti dalla prospettiva di come esse fossero possibili – quali fossero le condizioni necessarie affinchē esse fossero possibili. Quando occorse la rivoluzione scientistica del secolo, chiedendo molte di queste questioni, il Deismo occidentale marciō confidentemente in avanti professando gli stessi vecchi e stanchi argomenti, impreparato a fronteggiare il livello di contestazione che i rivoluzionari stavano ponendo. La teologia occidentale era male equipaggiata a causa delle proprie premesse riguardo l’esistenza di Dio essere strettamente la stessa della sua essenza, Actus Purus, una monade assolutamente semplice, con tutti i predicati umani eguaglianti la stessa essenza divina.

Dato questo tipo di presupposizioni teologiche, fu impossibile resistere agli attacchi di Hume e dei filosofi che stavano solo forzando le assunzioni teologiche occidentali ad essere consistenti. Se Dio ē una assolutamente semplice Prima Causa, e questa (con le altre “prove”) ē l’ampiezza della prova razionale per la Sua esistenza, allora da quella premessa non segue che il Dio presente nella Bibbia sia quella Divinitā. Forse la Prima Causa ē l’Essere Impersonale del pensiero greco. Forse la Prima Causa ē il Teismo presente nel Maomettismo. Forse ē una Prima Causa sconosciuta dei Deisti illuministi. Dovrebbe essere evidente che questa argomentazione ē inutile (e anzi dannosa) per chiunque creda nella Scrittura in qualsiasi modo dal momento che queste visioni non sono quelle della Bibbia, in special modo visto che Tomisti, Musulmani, Deisti e filosofi greci hanno tutti usato questo cattivo ragionamento.

Quando il famoso medievalista Etienne Gilson espone il “IO SONO” dell’Esodo alla maniera tomistica, esso ē spiegato secondo la filosofia greca, dove Dio si rivela come “Essere Puro”. La patristica orientale aveva affermazioni simili, ma non arrivō mai a concludere che ciō significasse che Dio fosse sinonimo con la Sua esistenza. Ed essi non lo fecero precisamente perchē sapevano che facendo coincidere l’essenza divina con la assolutamente semplice Monade del Platonismo risultava in tutte le stesse difficoltā del Platonismo. Su questo sfondo, mi piacerebbe ora procedere alla mia propria riformulazione dell’argomento trascendentale nei termini della questione di numeri e predicati.

Scavando nella matematica antica nei miei studi sulla metafisica di Aristotele, la questione dei numeri era un tema cruciale. Sia Aristotele che Platone riservano un posto importante per la matematica, ed entrambi danno due celebri approcci differenti al modo in cui invarianti entitā numeriche si rapportino agli oggetti nel nostro reame di tempo e flusso. La questione delle entitā numeriche era dunque di peculiare interesse per gli antichi Greci, che secondo il Timeo di Platone ereditarono le loro mistiche e pitagoriche nozioni dall’esoterismo egizio. Ē ancora nel Timeo che ci viene presentata una conoscenza quasi miracolosa della struttura della realtā minuscola (i solidi platonici), che sembra impossibile data la tecnologia di quel tempo. Tornando all’argomento – mi accorsi che nella considerazione dell’argomento trascendentale di Dio una componente negletta eppure cruciale di questo approccio ē proprio la questione dei numeri. Per coloro che conoscono Massimo il Confessore e Philip Sherrard una intuizione ancora piū profonda si manifesta.

Ogni volta che asseriamo qualcosa di un oggetto noi utilizziamo principii e categorie. Questo ē inevitabile, e una delle cose che assumiamo sono entitā matematiche, Tutta la realtā creata puō essere classificata secondo unitā e differenza. Cosī, “uno” e “molti” sono postulati in ogni cosa e ovunque. Quando dico “quel tavolo” io sto assumendo una speciale unitā di un oggetto specifico nella mia esperienza, che ē distinto in quell’atto da tutti gli altri oggetti di percezione. “Uno” ē pertanto assunto in ogni atto di asserzione o comunicazione. Ma lo stesso “uno” non ē solo un simbolo di rappresentazione o di sviluppo sociologico, esso ē un attuale principio oggettivo, cosa resa evidente dal fatto che predicazione, comunicazione e matematica possono essere fatte attraverso ogni cultura e per tutto il tempo. Se esso non fosse invariante e obiettivo sarebbe soggetto a cambiamento come tutte le cose materiali.

“Uno” non ē solo uno. Uno ē anche divisibile all’infinito. Anche Zenone era conscio che lo spazio potesse in potenza essere diviso all’infinito, e il risultato di questo ē che l’infinito ē in effetti presente ad ogni punto. Quando dico “punto” qui, mi riferisco all’idea pitagorica e platonica di monade o punto nello spazio geometrico o tempo. L’uno pertanto non ē puramente uno, dal momento che ē divisibile infinitamente, esso contiene anche una potenzialitā infinita in sē stesso, cosī come infinite relazioni a tutte le altre unitā o oggetti. Questo ē un problema peculiare per i materialisti, in special modo perchē per un materialista con le tipiche assunzioni empiriche l’unica cosa “razionale” da riconoscere ē qualsiasi cosa sia (apparentemente) ritenuta da una immediata esperienza sensoriale. Ma giā ai tempi di Berkeley era risaputo che l’infinito ē sicuramente una realtā matematica, eppure nessuno ha una diretta esperienza sensuale di qualcosa infinito.

Or dunque, come possiamo assumere che qualcosa presente ad ogni punto come pure in ogni atto di predicazione sia completamente una finzione? In altre parole, non solo vi ē una unitā trascendentale di un oggetto che deve essere postulata per ogni cosa nel nostro mondo per avere senso o per rendere una comunicazione possibile, lo stesso “uno” necessita gli infiniti altri numeri. Non contiene l’uno uno, due, et cetera? Naturalmente, li contiene e, come ho mostrato nel mio saggio sulla metafisica egizia, la struttura energetica di base del nostro mondo sembra operare su quel principio matematico binario 1/0, o energia/essere e non-essere. Questo significa che l’asserzione necessita dell’uno, che necessita non solo quell’uno, ma anche tutti gli altri numeri, a meno che non si voglia sostenere l’assurditā che solo “uno” esiste, mentre due, tre, et cetera, sono illusori (cosa impossibile, dal momento che due, tre, et cetera, sono fatti da combinazioni di uno).

Matematicamente allora “uno” ē presente ad ogni punto (esso ē il punto/monade), e contiene in esso l’infinito. Ma l’infinito non ē qualcosa percepito direttamente da nessuna mente finita, ē conosciuto solo apofaticamente, o negativamente come suol dirsi, venendo paragonato a ciō che non lo ē. L’infinito non ē limitato dallo spazio, nē dal tempo. Esso non puō neppure essere un mero numero, visto che non obbedisce alle regole della normale aritmetica. Risultano cosī ancora piū assurde le “prove classiche”, che tentavano di affrontare questo tema secondo la teologia empirica. Ma ē assurdo anche il materialismo sotto questo aspetto, dal momento che l’infinito non obbedisce alle regole di alcun campo, come ha mostrato Cantor. Pertanto, gli schiocchi che pensano di poter estirpare qualsiasi cosa non materiale e sensuale dall’esistenza non possono neanche fare affermazioni.

La realtā esige l’infinito, ad ogni singolo punto ed in ogni singolo atto. Questo in sē ē un enorme mistero, ma nessuno sarebbe cosī ridicolo da dire che quel mistero significa che noi non possiamo sapere niente. Cosa la filosofia e la teologia puō capire da come l’infinito sia presente e necessario ad ogni punto? In che modo una mente creata, finita, accede o tocca l’infinito, se l’infinito ē qualcosa presente solo, e confinato, nel nostro reame d’esistenza? Parrebbe qualcosa di impossibile su ogni genere di base materialista, ma anche oltre quello altre religioni avrebbero lo stesso problema da affrontare. Dove ē stato questo proposto o considerato? Certo, molti matematici e filosofi e teologi hanno considerato questioni simili, che in ultima analisi si riducono alla questione di come Dio si relaziona ed interagisce col nostro mondo. Se l’infinito ē onnipresente e necessario, vi ē bisogno che vi sia qualche modo di connettere questo infinito o questi infiniti (?) alla realtā finita, e per accedervi e conoscerli e raggiungerli in qualche modo.

Nella mia analisi, la teologia occidentale ē del tutto inadeguata al bisogno. Poichē Dio ē per essa una assolutamente semplice essenza con nessuna relazione diretta col nostro mondo se non attraverso un altra mediazione creata, la realtā finita ē praticamente incapsulata e separata da Dio. Nella teologia orientale vi ē una visione differente, che ha implicazioni enormi per l’antropologia e il modo in cui Dio interagisce con il mondo. Nella teologia orientale l’uomo non ē solo un corpo ed una mente/anima, dove l’intelletto ē la facoltā piū alta, ma anche uno spirito dove vi ē un diretto punto di contatto con Dio. Questo spirito ē il “nous” dell’uomo, dove egli percepisce direttamente i “logoi”, o i principi increati che sono l’archetipo e il modello di tutte le cose create. L’uomo incontra i logoi anche se ne ē inconsapevole, perchē egli ē creato con una facoltā per conoscere Dio. Poichē l’uomo ē caduto, questo nous ē seppellito sotto false credenze e menzogne che l’uomo ha scelto di credere, ma poichē Dio ē onnipresente, ed ē onnipresente nella Sua infinitezza, ē impossibile per l’uomo sfuggire a questo o eliminarlo totalmente.

Solo nella teologia orientale il nous dell’uomo percepisce direttamente e raggiunge la realtā increata, e questo ē reso evidente da quanto sopra argomentato. Ē chiaro che l’infinito ē presente, ed anche le cose create che sono all’apparenza finite possiedono un aspetto infinito in esse. Il loro aspetto infinito sono quei logoi contenuti nel Logos di Dio. Questo ē rivoluzionario per l’epistemologia, perchē significa che solo con la giusta metafisica e teologia ē possibile la predicazione e la conoscenza, e solo con una solida visione dei molti logoi essendo uniti nell’unico Logos vi ē una spiegazione di come questo possa essere.

Philip Sherrard spiega riguardo il nous che tocca i logoi increati: ‘Allo stesso tempo, l’uomo non ē solo anima e corpo, poichē egli ē dotato di una terza facoltā o potere’, che ē sia l’immagine di Dio, o il principio spirituale in lui, sia il centro increato della sua natura creata. Questo centro, l’uomo, come ogni forma finita, lo possiede in lui ‘sin dal principio’ proprio per il fatto di essere creato, ed esso rimane con lui, sebbene possa venire oscurato attraverso tutte le sue trasformazioni temporali. L’Incarnazione del Logos eterno in Cristo ē cosī non una eccezione ma la conferma di ciō che l’uomo ē, e lo stesso puō essere detto della Resurrezione, poichē ē solo nell’effettiva realizzazione del suo proprio logos increato che l’uomo consegue la sua deificazione e, attraverso di essa, quella liberazione (dalla morte e corruzione della sua mera esistenza temporale) nella quale il suo scopo ē compiuto.’

La realizzazione stessa da parte dell’uomo del suo proprio increato e dimorante logos ē qualcosa oltre la portata di tutti i poteri naturali di anima e corpo, ragione e senso.

Ē davvero impossibile essere uniti a Dio a meno che purificando noi stessi noi non andiamo fuori o meglio oltre noi stessi, lasciandoci dietro tutto quello che pertiene al mondo sensibile ed ergendoci sopra ogni idea, ragionamento e anche ogni conoscenza e sopra la ragione stessa, restando interamente sotto l’influenza del senso intellettuale, avendo raggiunto quell’ignoranza che ē oltre la conoscenza e oltre ogni tipo di filosofia. Il senso intellettuale non ē dunque la conseguenza di alcuna speculazione astratta e teoretica: ē al contrario la conseguenza di un lungo processo di purificazione e preghiera, nel quale Dio ē rivelato nel cuore.

L’intelletto (il nous) in tale contesto non ē l’equivalente della mente o di altre facoltā mentali o razionali, ē interamente di un altro ordine, essendo invero proprio l’immagine spirituale di Dio nell’uomo e naturalmente deiforme, ed avente la sua sede non nella mente ma nel cuore. Ē il cuore che ē il centro intellettuale o spirituale dell’intera natura psicofisica dell’uomo, ed il senso intellettuale di cui abbiamo parlato sopra e il discernimento spirituale e l’illuminazione che viene con esso puō essere ottenuto solo portando la mente stessa nel cuore; poichē ē solo in questo ‘tesoro di pensiero’ che l’intelletto ‘purificato ed illuminato, essendo manifestamente entrato nel possesso della grazia di Dio e percependo sē stesso … non contempla solo la propria immagine, ma la nettezza formata nell’immagine dalla grazia di Dio … quello che compie l’incomprensibile unione con il Supremo, attraverso cui l’intelletto, superando le umane capacitā vede Dio nello Spirito’.

L’uomo allora ‘essendo egli stesso luce, vede la luce con la luce; se egli considera sē stesso, egli vede la luce, e se considera l’oggetto della sua visione, egli lī ancora trova la luce, e i mezzi che egli impiega per vedere ē la luce; ed ē in questo che l’unione consiste, poichē tutto questo non ē che uno’. In tale unione, l’uomo non contempla meramente ciō che ē fuori e oltre sē stesso, egli diventa egli stesso ciō che contempla, il fondo increato del suo proprio essere nel quale partecipa l’intero sē in corpo e anima, e attraverso cui ē deificato, ‘non per mezzo di ascensione dalla ragione o dal mondo visibile tramite congetture di analogia’, ma mescolandosi ‘indicibilmente con la luce che ē oltre i sensi ed il pensiero’ e vedendo ‘Dio in sē stesso come in uno specchio’.”

Abbiamo qui una risposta alla domanda in questione. L’uomo non ē mai ‘lontano’ da Dio o l’infinito, poichē Dio ē presupposto in ogni atto di predicazione. Ogni volta che l’infinito ē considerato, noi non siamo e non possiamo essere alle prese meramente con qualche forza impersonale o un vuoto privo di significato, ma piuttosto con un Essere personale. Questo aspetto cruciale ē importante ai fini di distinguere la posizione qui argomentata dal Platonismo. Il Platonismo potrebbe concordare con l’argomentazione finora, eppure per il Platonismo la Monade o Mente fondamentale non ē personale. Essa non ē ipostatica e non ē direttamente relata al mondo di flusso nel quale noi dimoriamo. Essa ē inaccessibile e totalmente estranea, ed incapace di spiegare come o perchē vi siano molte cose innanzitutto, e non solo ‘Uno’. Se sono allora postulati gli increati logoi, ē necessario che essi siano contenuti o relati ed associati insieme in una Mente onnisciente, capace di connettere e rapportare queste infinite potenzialitā e relazioni. Ma questa Mente divina non puō essere tagliata fuori dal nostro reame, come accade nel deismo occidentale e nel Tomismo, essa deve interpenetrare direttamente il nostro mondo.

Ē a questo punto che san Massimo il Confessore porta un argomento illuminante alla questione della Mente divina, dei logoi e del reame creato. Scrive lo studioso Stephen Clark:

“Questo ē destinato a suonare non-Plotiniano – ma forse lo ē meno di quanto sembri, sebbene Plotino stesso non lo confermi. Il modo particolare in cui ho espresso la questione puō essere significativo. Parlando di ‘mondi possibili’ ho io suggerito che tali mondi siano tutti reali, che le infinite possibilitā di creazione siano tutti realizzati da qualche parte (nello stile della fisica moderna con i suoi multiversi)? Tollefsen ha suggerito che ē qui che possiamo vedere una vera distinzione tra la metafisica Cristiana e quella pagana: per i pagani Neo-Platonisti tutte le idee contenute del divino intelletto sono specchiate nella realtā fenomenica (sebbene non necessariamente tutte nello stesso tempo o luogo). Per i Cristiani solo alcune sono realizzate qui, quelle in qualche modo selezionate per essere compagne e associate del Logos Incarnato.

Forse, ma non sembrano esserci espliciti riferimenti di entrambe le possibilitā nei testi disponibili. La mia domanda ē: avrebbe Plotino rigettato definitamente il pensiero attribuito a Massimo? E la mia risposta ē che non lo avrebbe fatto. Per dirla in altro modo: non c’ē ragione per Plotino di supporre che tutte le anime che danzano intorno all’Uno (per cosī dire) sono discese nei fenomeni per assistere nel grande atto creativo che rispecchia il divino. E nemmeno egli deve supporre che tutte siano cadute lontano. Il mondo fenomenico ē solo uno specchio parziale, una selezione parziale dall’infinito, e non c’ē bisogno di supporre che ogni idea sia imitata qui. Non tutte le anime, anche se esse entrano qui, vanno piū ‘giū’ delle stelle. Questo non vuol dire che quelle idee che non sono imitate qui sono state trattenute, come non meritevoli della realtā fenomenica! Cosī vi ē forse un cambiamento interessante tra il pensiero pagano e quello Cristiano.

Il mondo qui ē una selezione – ma proprio per quella ragione, cosī il pagano puō supporre, ē incompleto, una copia imperfetta; quelle idee, quelle anime, che non sono entrate qui sono incommensurabilmente nostre superiori. Ma se i Cristiani hanno ragione, ē piuttosto il contrario: siamo noi che abbiamo in qualche modo osato entrare che dobbiamo essere i veri compagni del Logos. Ē il Logos Incarnato – incarnato secondo Massino nell’ordine naturale, nelle Scrittura ed infine come l’uomo Gesū – che deve essere il focus di tutto lo sforzo, non semplicemente un Dio con il quale dobbiamo far conoscenza solo con l’intelletto. Ancora una volta, io non sono per niente persuaso che anche questo pensiero sia completamente non-Plotiniano, ma potrebbe essere un candidato piū probabile di altri. Si noti che non sto suggerendo che Massimo differiva dai pagani Neo-Platonisti nel sostenere, come riassume Tollefsen, che ‘Cristo come il Logos non ē per niente un universale, ma ē il divino centro personale di tutta la creazione’, perchē io credo che neanche il logos Neo-Platonico sia un universale (e non lo sono neppure i logoi che contiene – come anche Balthasar comprese!). I paradigmi non sono gli universali.

La mia proposta – molto provvisoria – ē piuttosto che per Massimo il centro divino ē reso manifesto dentro il mondo fenomenico, che questo ē proprio il motivo per cui vi ē un mondo fenomenico, e che tutto ciō  che non ē in tal modo manifesto (nell’ordine naturale, nella Scrittura e nel Cristo Incarnato) ē meno significativo di quanto – forse – Plotino avrebbe pensato. Da un lato, Plotino avrebbe avuto torto a supporre (come ha fatto per altre sette nel suo trattato Contro gli Gnostici: Enneadi II. 9 [33]) che i Cristiani disprezzassero questo mondo: al contrario, ē in questo mondo qui che il centro della creazione deve essere conosciuto. Dalll’altro lato, egli avrebbe avuto ragione a pensare che i Cristiani riconoscevano l’umanitā animale di maggior importanza che le stelle sopra di noi: come se quelle stelle fossero i segni e le dimore di anime troppo delicate per rischiare la contaminazione. La caduta degli angeli, cosī vuole la tradizione, cominciō con l’oltraggio di Satana al pensiero di doversi inchinare di fronte ad un animale!”

Clark comincia a considerare la possibilitā di una Incarnata onniscienza, citando Massimo, mentre procede, ma quanto appena letto qui anche ē rilevante. La somiglianza con Plotino ē innegabile, ma ci sono ben definite differenza, Nessuna mente finita nella visione biblica puō essere onnisciente. Affinchē i logoi siano contenuti nel Logos, e per la struttura della realtā di mantenersi costante, com’essa fa, vi ē il bisogno di una infinita, onnisciente Mente che rapporti questi logoi increati e il reame creato. Le nostre menti finite chiaramente non possono mantenere o contenere o richiamare l’infinito ed increato, tranne che per scarsi frammenti di vaghe nozioni, in quanto noi ‘vediamo attraverso un vetro opaco’. Noi possiamo usare termini e simboli che rappresentino l’infinito, ma esso ē in realtā qualcosa di misterioso, e pure necessario, che ē assunto in ogni atto di predicazione. E gli infiniti punti monadici e le infinitā che essi contengono in essi sono direttamente connessi agli increati logoi. Clark termina con un argomento chiave che si collega direttamente alla mia argomentazione, riguardo i numeri:

“Cosa noi cambiamo col vedere o dire che ē Cristo ad essere in gioco ovunque? Essere ē essere sempre, o cominciare ad essere, qualcosa, in virtū di qualche singola chiamata ad essere. Ed essere qualcosa ē sempre, per noi, essere un membro dell’intero: fallendo in quello, noi falliamo proprio nell’essere. Ma dove dobbiamo noi guardare? Nel cosmo pagano noi possiamo essere guidati solo da memorie e immaginazioni, guardando all’ordinata bellezza delle stelle, o alla matematica, o a quelle immagini di virtū che noi possiamo internalizzare. Ma forse c’ē un problema: da un lato, non vi ē nulla di meno dell’intero mondo a servire come immagine guida per ciascuno e tutti noi, ma dall’altro, quell’intero mondo, sebbene ne parliamo come se fosse interamente unificato, un singolo bellissimo cosmo, non esiste nei fatti salvo che nel frammentato, a stento associabile specchio delle molte anime apparentemente prese in esso.

Senza l’anima vi ē solo tenebra. Se noi dobbiamo credere che vi ē invero un solo, unificato cosmo, dev’essere che questo cosmo ē contenuto in una sola anima. Se ci deve essere un modo di vedere bene le cose, ci deve essere invero un intelletto che contiene e decreta le giuste risposte, ma se non c’ē una equivalente singola anima allora il mondo fenomenico ē sempre di molto fuori strada. La nostra esperienza ē sempre illusoria al confronto, ed illusoria in modi multipli e transitori.  Se noi dobbiamo credere non solo che vi sono risposte giuste, ma che noi possiamo anche scoprirle, deve almeno essere possibile per lo stesso Zeus di essere incarnato, per esserci qualcuno, da qualche parte, che non ha solo la Mente di Dio, ma proprio la Sua vita. Per Plotino, quell’incarnazione stava nella stessa Anima del Mondo: allo stesso momento, la nostra sorella maggiore e la massima espressione possibile dell’Anima Stessa. Ma forse ci deve essere una incorporazione piū particolare, una che puō essere afferrata da dentro la sintesi pagana.

Che l’uomo – ogni uomo –  sia un microcosmo di un cosmo piū grande non deve essere compreso come se il cosmo avesse braccia o gambe o occhi. A cosa servirebbero tali membra e organi? Il punto ē piuttosto che per ognuno di noi vi ē un mondo di esperienza, il nostro mondo, il nostro essere, che ē una copia o una immagine riflessa della Realtā. Ma come potremmo noi sapere che qualsiasi di tali copie siano anche parzialmente corrette a meno che non vi sia qualcuno, da qualche parte, il cui mondo esperito sia proprio quello reale, la cui esperienza e non solo il suo intuito intellettuale provveda il modello per noi tutti, qualcuno che sia invero il centro? E l’affermazione Cristiana ortodossa, rifiutando tutte le risposte semplici, ē stata che quell’Uno vi ē.

Il modello per gli uomini, e invero per tutta la vita animata, ē l’uomo Gesū: ē la sua vita che fornisce il modello, e il potere, per la nostra vita, non perchē egli fu modellato per rassomigliare la vita dell’Uno (ciō non farebbe altro che reintrodurre il problema) e poteva, come prima, aver vissuto come un ateo, lavoratore di falegnameria, ma perchē il potere producente dell’Uno prese forma, sin dal principio, proprio come quell’individuo. Neppure ē che il Verbo eterno prese su una natura umana o animale pre-esistente, come un mantello sulla propria identitā: per essere umani, per essere proprio vivi, si deve essere un po’ come quell’attuale, storico individuo – o almeno in misura, in ogni caso, di essere capaci, per cosī dire, la sua festa. Ē in Gesū che Dio ha inventato la natura umana! Ē lī, nel mondo di Cristo, cosī ci dice Massimo, che tutte le divisioni e fifferenze sono superate. Ē una nozione confermata altrove nella tradizione Ortodossa, e largamente – se non per intero – dimenticata in Occidente.

Piuttosto che vedere Gesū Cristo come una persona trinitaria che irruppe nella linea storica duemila anni fa, la prospettiva apostolica e patristica ē che Gesū Cristo ē il fondamento di tutta la storia (‘per il quale tutte le cose furono fatte’), il centro della creazione, e l’immagine di Dio (Ebrei 1,3 – Col 1, 15), secondo la cui immagine noi siamo fatti – e non solo come un ‘Logos pre-esistente’, ma eternamente come il crocifisso, l’agnello ucciso dalla fondazione del mondo (cf. Apoc 13, 8). Destinato prima che il mondo venisse fondato ma reso manifesto alla fine dei tempi per amor vostro (I Pietro 18, 20).

Questa ē naturalmente una straordinariamente grande affermazione, sia in senso metafisico che etico. Non ē sorprendente che anche molti compagni di viaggio abbiano preferito approcci piū intelletuali, scegliendo di vedere il Logos come incarnato, al massimo, in un libro o una teoria o una meraviglia architettonica, ma che rimaneva essenzialmente distinto dalle sue rappresentazioni nel mondo fenomenico. Non ē compito di un filosofo al lavoro il mostrare che l’ortodossia Cristiana ē corretta, nē di pretendere alcuna speciale intuizione nel modo in cui vivere esattamente con un occhio al Logos Incarnato piuttosto che solo alla nostra migliore teoria della realtā divina (comunque possiamo noi identificare quel ‘meglio’). Ē mio compito, suppongo, provare almeno ad avere qualche idea di quale disaccordo ci possa essere riguardo il solo vero percorso verso l’eccellenza. Ē come anche Massimo disse, con maggior coraggio di quanto io, fortunatamente per me, abbia bisogno ora di mostrare: se ho torto, confutatemi!”

Applicate questo a numeri e infinito. Noi sappiamo che ‘uno’ contiene infinite infinitā (in realtā esiste un solo infinito, due o piū infiniti sarebbero una contraddizione logica – ndC) in sē stesso. Sappiamo che uno presuppone ogni altro numero. Sappiamo che ‘uno’ ē necessario per ogni atto di predicazione, come un’unitā trascendentale. Noi sappiamo che l’uomo deve avere accesso o un punto di contatto con questo infinito, e qui vi ē la risposta a come quello avviene. I numeri sono dunque un argomento trascendente per la necessitā di Dio. Se il referente per il simbolo dell’infinito o della parola ‘infinito’ non ē reale, o ē solo un simbolo di rappresentazione linguistica, allora la predicazione ē impossibile, come la conoscenza.

LUX OCCIDENTALIS

Lux Occidentalis ē una confraternita di Cristiani che abitano le terre che furono del Patriarcato di Roma. La loro volontā ē il mutuo soccorso, e la preghiera e il lavoro affinchē il Signore conceda all’Occidente di sigillarsi nuovamente nello Spirito Santo.

Per farne parte ē necessario essere Cristiani.

Se vi state chiedendo cosa si intende per essere Cristiani, ē probabile che voi non lo siate, mentre ē certo che non lo siete se non venerate i Santi e la Santissima Madre di Dio.

Le regole sono note ai Confratelli.

Entrare a farne parte ē un puro atto di fede, che il Signore benedica la volontā che la anima. Fino a quando il numero del resto non sia raggiunto, il mutuo soccorso avviene principalmente attraverso la preghiera e la parola.

I Confratelli si tassano per l’equivalente di due grammi d’oro nel momento in cui chiedono di farne parte, che rimangono in una cassa comune come loro Tesoro. Entro tre messi dal giorno in cui iniziano a farne parte, i Confratelli acquistano un Marengo d’oro per il Tesoro, che rimane in deposito da loro.

Raggiunto il numero del resto, i nuovi Confratelli si tasseranno per lo stesso equivalente ogni anno.

La richiesta di farne parte va inviata a maedhros67@gmail.com

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Lux Occidentalis is a confraternity of Christians who live in the lands that belonged to the Patriarchate of Rome. Their will is mutual aid, and prayer and work for the Lord to grant the West to seal itself again in the Holy Spirit.

To be part of the confraternity it is necessary to be a Christian.

If you are wondering what is meant by being a Christian, chances are you are not, while it is certain you are not if you do not venerate the Saints and the Most Holy Mother of God.

The rules are known to the Confreres.

Becoming part of the confraternity is a pure act of faith, may the Lord bless the will that animates it. Until the number of the rest is reached, mutual aid occurs mainly through prayer and word.

The Confreres do tax themselves for the equivalent of two grams of gold when they ask to be part of the confraternity, which remain in a common fund as their Treasure. Within three months from the day they begin to be part of the confraternity, the Confreres buy a gold Marengo for the Treasury, which remains in deposit with them.

Once the number of the rest is reached, the new Confreres will do tax themselves for the same equivalent every year.

The request to be part of the confraternity must be sent to maedhros67@gmail.com

DATE OBOLUM SANCTI CASTRENSIS

Sono un Cristiano, bianco, etero e patriarcale,  perseguitato dagli sguatteri di satana al governo, che gli hanno tolto definitivamente ogni mezzo di sostentamento a seguito del rifiuto del marchio della bestia vaccinale.

La Terra ē piatta, uomo e donna Egli li fece, e i nostri governi vogliono impoverirci e sterminarci. Buttate un mattone nella loro lavatrice luciferina.

Senza elaborare oltre, se odiate l’anticristo dovreste proprio darmi un po’ dei vostri soldi. Preferisco industriarmi per voi piuttosto che per la Corporazione che ancora vi ostinate a chiamare Stato. Prometto di non comprarci Mercedes.

Vi metto sotto direttamente come sono intitolato nei registri dell’anagrafe della repubblica massonica in Italia, ed un numero di conto corrente bancario associato a quel centro di imputazione giuridica. Non intendo arricchire corporazioni californicatrici e degenerate come intermediarie di pagamento, ed ē giusto che sappiate a chi date i vostri soldi.

No, non mi preoccupa Gargiulo. Anzi, lo invito a versare cospicue parti del salario del peccato che percepisce ogni mese, come viatico di un percorso di redenzione. Il mio augurio ē che trovi il pentimento prima che lo trovi una miocardite.

Se avete la Veritā come Dio, letteralmente, non dovete preoccuparvi di nessuno.

Del resto, io sono un uomo, e non riconosco alcuna giurisdizione commerciale di persone, siano esse fisiche o giuridiche, su di me. Gli uomini le persone fisiche o giuridiche al massimo le usano, come sto facendo io con i dati che vedete sotto, SE vogliono e QUANDO vogliono.

Sia questa pubblica notizia, a chiunque.

Dio vi benedica. Sia lodato Gesū Cristo.

Castrese Tipaldi

LV68UNLA0050024595626

TE DEUM GLORIA IN OMNIBUS

Te Deum laudamus: te Dominum confitemur.
Te aeternum patrem, omnis terra veneratur.
Tibi omnes angeli,
tibi caeli et universae potestates:
tibi cherubim et seraphim,
incessabili voce proclamant:

“Sanctus, Sanctus, Sanctus
Dominus Deus Sabaoth.
Pleni sunt caeli et terra majestatis gloriae tuae.”

Te gloriosus Apostolorum chorus,
te prophetarum laudabilis numerus,
te martyrum candidatus laudat exercitus.
Te per orbem terrarum
sancta confitetur Ecclesia,
Patrem immensae maiestatis;
venerandum tuum verum et unicum Filium;
Sanctum quoque Paraclitum Spiritum.
Tu rex gloriae, Christe.
Tu Patris sempiternus es Filius.
Tu, ad liberandum suscepturus hominem,
non horruisti Virginis uterum.
Tu, devicto mortis aculeo,
aperuisti credentibus regna caelorum.Tu ad dexteram Dei sedes, in gloria Patris.Iudex crederis esse venturus.
Te ergo quaesumus, tuis famulis subveni,
quos pretioso sanguine redemisti.
Aeterna fac cum sanctis tuis in gloria numerari.

Salvum fac populum tuum, Domine,
et benedic hereditati tuae.
Et rege eos, et extolle illos usque in aeternum.
Per singulos dies benedicimus te;
et laudamus nomen tuum in saeculum,
et in saeculum saeculi.
Dignare, Domine, die isto
sine peccato nos custodire.
Miserere nostri, Domine, miserere nostri.
Fiat misericordia tua, Domine, super nos,
quemadmodum speravimus in te.
In te, Domine, speravi:
non confundar in aeternum.

SCHEMA DI UNA CORRETTA IMPOSTAZIONE DI DIFESA GIURIDICA CONTRO OBBLIGO VACCINALE COME CONDIZIONE DI DIRITTI

1 – La mia decisione ē giā stata presa da tempo. Io sono Cristiana. Il mio corpo ē il tempio dello Spirito Santo, secondo le Scritture Sacre del mio Credo religioso, e non mi ē permesso profanarlo acconsentendo a farmi inoculare sostanze prodotte usando linee cellulari ricavate da feti appositamente concepiti ed uccisi per tale scopo, neanche se fosse l’elisir dell’eterna giovinezza. E questo ē solo uno dei motivi teologici e spirituali per i quali un Cristiano non puō in nessun caso permettere di essere contaminato dalla sostanza a cui vorreste obbligarmi. Neanche sotto minaccia di una pistola puntata alla testa acconsentirei a farmi iniettare questo “vaccino” (in realtā, una terapia genica sperimentale).

2 – Le Regole del Gabinetto dei Ministri che richiamate come base per i vostri atti sono inesistenti come documento avente forza giuridica. Ē stato chiesto piū volte alla Cancelleria di Stato di mettere a disposizione una copia conforme del documento originale, provvisto dei necessari sigilli di Stato e delle firme dei Ministri. La Cancelleria di Stato non ē stata in grado di farlo. Per la Legge sull’efficacia giuridica dei documenti quel documento ē dunque giuridicamente inesistente. Esiste solo come materiale informativo su una pagina internet, che peraltro cambia di contenuto in continuazione, e come tale non produce effetti giuridici diversi da una proposta contrattuale unilaterale.

3 – La regola particolare che richiamate non dice comunque nulla riguardo il lavoro a distanza, nel quale sono impiegata attualmente. La vostra interpretazione che riguardi anche quello svela almeno che le vostre azioni non sono dettate da alcuna preoccupazione sanitaria, cosa peraltro giā chiarita dal fatto che il vaccino a cui pretendete di obbligarmi non impedisce nē la trasmissione dell’infezione nē di ammalarsi. Tra l altro, la regola in questione ē giā stata bloccata da una Corte Amministrativa, e il Governo chiamato a dare spiegazioni sulla sua legittimitā giuridica.

4 – Si tratta dunque di puro e semplice crimine contro l’uomo, e come tale sarā trattato. Il corpo appartiene infatti all’uomo o alla donna, non alla persona, che ē un mero centro di imputazione giuridica. La persona ē obbligata solo dalla firma dell’uomo o della donna. Le aziende commerciali, quali voi siete, possono obbligare solo in forza di contratti. Il contratto di lavoro della mia persona non prevede nulla di ciō che chiedete. Anche il Gabinetto dei Ministri e la Saeima sono aziende commerciali, registrate come tali e identificate da un codice DUNS nei registri commerciali internazionali. La Legge del Commercio stabilisce che chi ē inscritto in un registro commerciale non puō negare di essere una impresa commerciale.

5 – Ē ridicolo pretendere che la persona firmi un consenso a qualcosa a cui si vuole obbligarla. Il vaccino ē estremamente pericoloso, oltre ad essere praticamente inutile ed ancora in fase sperimentale. Una tale pretesa non merita neppure considerazione in mancanza di un bond a garanzia in caso di effetti nocivi o letali. In considerazione della frequenza e gravitā degli effetti avversi il bond da depositare in garanzia non puō essere inferiore a sette milioni di euro.

6 – Nessuna regola del governo e nessuna legge puō rendere legale un crimine contro l’uomo. I crimini contro l’uomo non hanno limitazioni di statuto. Ne risponde chi firma l’atto concreto. Non vi sono firme di ministri o deputati su nessun atto normativo che voi richiamate, ma ci sarā la vostra sull’ordine di sospensione o di aspettativa forzata che eventualmente mi riguarderā. La cosa ē ancora piū evidente nel caso di una legge che vi desse il diritto di licenziarmi per non aver ceduto a questo ricatto, poichē in quel caso non sareste neppure obbligati da presunti atti normativi, ma la scelta sarebbe interamente vostra.

7 – Richiamo la vostra attenzione sui gravi profili penali della discriminazione e dei crimini contro l’uomo, i quali, ricordo ancora, sono perseguibili senza limiti temporali. Privare un uomo o una donna dei mezzi di sussistenza, discriminandoli tramite regole arbitrarie e prive di fondamento logico e giuridico, per estorcere loro un consenso ad essere violati nei loro corpi e nel loro Credo tramite ricatti e minacce, configura chiaramente tali crimini. Poichē tali regole sono inoltre indirizzate ad una intera categoria di uomini e donne, appare configurabile anche il crimine di genocidio.

Saluti.

P.S. – Per l’estrema pericolositā e la natura sperimentale dei cd vaccini a cui vorreste obbligarmi la documentazione consiste di migliaia di pagine. Un buon sunto ē contenuto in questo documento, di cui vi consiglio la lettura (alla fine sono elencati tutti i riferimenti in letteratura medica e scientifica): https://annavonreitz.com/spartacusletter1.pdf

Per la frequenza e gravitā degli effetti avversi e letali che provocano, potete far riferimento ai siti di monitoraggio ufficiale: EUDRA nell’Unione Europea, VAERS negli Stati Uniti, NHS nel Regno Unito, et cetera. Trattandosi di vigilanza passiva, i casi riportati sono solo una frazione di quelli reali. Secondo uno studio condotto dall’Universitā di Harvard nel 2009, quei numeri, giā altissimi, devono essere moltiplicati per cento per avere un quadro reale della situazione.

A POLITE REQUEST FOR ATTENTION TO THE SCHOOL

It’s not a wise thing to dismiss me with such easiness, as if you had nothing to do with this abuse and discrimination: you could end up in a real legal nightmare. Executors of a crime bears the same responsibility with principals, it’s in the Criminal Code, you should check it. As you go there, please check also article 149, then go to the Chapter XXIV of the Criminal Code, it speaks about public officials. Of course, I’m not saying that you are committing a crime, I’m just pointing out the seriousness of this matter.

I remind you that a week is gone and the School still is not able to produce the regulation based on which it’s repressing, discriminating and abusing my son, denying him his constitutional rights (art. 91 and 112 of the Constitution of the Republic of Latvia).

About the stupid and discriminatory and humiliating and harmful rules you are enforcing, I think you should get the legal facts straight.

1 – How do you know the medical condition of my son, if he is vaccinated or not? Medical data are the most protected personal data, and we have not given any authorization to process nor disclose his data to anyone. Disclosing his medical data without authorization is an illicit act. Moreover you have no right to ask anybody for his medical condition, nor you can pretend to check the relative documentation (art. 6 and 9 of the European Union Rule n. 679/2016 – art. 10.3 of the European Union Rule n. 953/2021).

2 – The European Convention for the Protection of the Human Rights, article 14, prohibits any discrimination inside the 47 Member States (the Republic of Latvia is one of them), so does also the Constitution of the Republic of Latvia ex art. 89 and 91.

3 – The Council of Europe, the executive organ of the European Convention for the Protection of Human Rights, has forbidden specifically this year any discrimination against people who have declined to get the so-called vaccine (in fact, an experimental genetic therapy, which is being tested directly on the population at large) against COVID-19 (Resolution 2361/2021, par. 7 – Resolution 2383/2021, par. 8).

4 – My son has the right to refuse the consent to any and all medical procedure and testing (especially because he is a very healthy boy), as much as to refuse to obstruct his respiratory pathways with an unhygienic rag (art 3.1 and 3.2 of the European Union Charter of Fundamental Rights – art. 5.1 and 5.3 of the Oviedo Convention).

5 – The Education Law of the Republic of Latvia prohibits any differential treatment due to health condition (read attentively the article 3 of the Law in all its parts, above all that about the compensation for damages and the “onus probandi”).

I hope I’ve been able to get your attention on the matter. Be assured that no Government rules nor School decisions can violate those Higher Norms. By the way, I remind you once more that you have provided me with none of them, nor have you presented a viable and satisfactory alternative for providing my son with his constitutional right to free of charge and qualitative education, which is your School obligation. Forgive me if I remind you also that free of charge means that we have already paid for that with our taxes (several thousands euro past year alone), taxes which pays for your salaries too.

As I have told you many times, I have no intention to embarrass the School publicly nor cause difficulties to its teachers and director, whom my son loves and respects, so I am more than willing to find a friendly solution, but the good will must be on both sides, if we are to avoid legal fireworks.

Thank you for your attention.

RICORSO AL GIUDICE DEL LAVORO CONTRO LA DISCRIMINAZIONE NEI LUOGHI DI LAVORO PER MOTIVI PSEUDOSANITARI

Entrambe le circolari interne del BKUS sono illegali, poichē violano il principio di non discriminazione stabilito dalla Convenzione Europea dei Diritti dell’Uomo (art. 14) e dalla Costituzione della Repubblica di Lettonia (art. 91), non essendoci alcuna base logica o fattuale per la disparitā di trattamento ivi stabilita tra lavoratori vaccinati e non vaccinati contro la malattia chiamata COVID-19, poichē tali vaccini non impediscono l’infezione dal virus Sars-Cov2 e pertanto i vaccinati possono contagiare e contagiarsi esattamente come i non vaccinati. La cosa non ē un’opinione, ma ē chiaramente affermata in tutti i documenti ufficiali dei produttori di tali farmaci e nelle avvertenze delle loro schede tecniche. La cosa ē peraltro confermata da innumerevoli evidenze empiriche provenienti da molti Paesi con altissima copertura vaccinale, le cui autoritā sanitarie continuano a fornire dati di enormi quantitā di persone infettate, ammalate e morte pur essendo state completamente vaccinate. Per limitarsi ai casi piū eclatanti, basta far riferimento ai documenti ufficiali delle autoritā sanitarie in Israele e UK. Tutti questi documenti sono pubblici, come le schede tecniche dei vaccini, e il BKUS sarebbe tenuto a conoscerli.

Tali circolari sono illegali anche perchē violano il diritto della persona alla propria integritā fisica e psichica (art. 3.1 della Carta dei Diritti Fondamentali dell’Unione Europea), poichē dispongono procedure mediche invasive e dolorose, con frequenza continua e chiaramente discriminatorie, una umiliazione senza sosta che aggiunge un chiaro danno psichico alla persona, danno magnificato dalla violazione continua del proprio corpo. Tale imposizione viola inoltre anche il diritto della persona a negare il proprio consenso a qualsiasi procedura medica (art. 3.2 della Carta dei Diritti Fondamentali dell’Unione Europea – art. 5.1 e 5.3 della Convenzione di Oviedo).

Tali diritti sono sanciti da fonti superiori, e rappresentano vincoli internazionali e costituzionali che non possono essere violati neppure da una legge della Repubblica di Lettonia, figuriamoci da circolari interne di una societā di capitali. Del resto, sono principi chiaramente codificati nella legislazione lettone del lavoro (art. 89 della Costituzione della Repubblica di Lettonia – art. 1 della Legge del Lavoro).

Ē doveroso ricordare che anche il Consiglio d’Europa ē intervenuto ben due volte quest’anno per ribadire il divieto assoluto di discriminare una persona per aver scelto di non vaccinarsi (Risoluzione 2361 del 2021, par. 7 – Risoluzione 2383 del 2021, par. 8). Si tratta di divieti specifici che riguardano proprio questi “vaccini” (che in realtā sono terapie geniche sperimentali) contro la COVID-19, escludendo che possano essere resi obbligatori e che chi sceglie di non vaccinarsi possa essere discriminato per questa sua scelta. Il Consiglio d’Europa ē l’organo esecutivo della Convenzione Europea dei Diritti dell’Uomo, e le sue Risoluzioni sono vincolanti per gli Stati membri. Le norme statali ad esse contrarie devono dunque essere disapplicate in giudizio.

Le suddette circolari violano infine il diritto della persona alla riservatezza e alla protezione dei propri dati personali piū sensibili, quali sono quelli sanitari (art. 8.1 e 2 della Carta dei Diritti Fondamentali dell’Unione Europea – art. 9.1 Regolamento dell’Unione Europea n. 679 del 2016). Le regole del MK 360 del 2020, art. 62.22, hanno abilitato il BKUS a trattare i dati sanitari dei propri lavoratori solo al fine di preparare liste collettive di quelli che volevano sottoporsi alla vaccinazione per trasmetterle a chi di competenza, e nient’altro. Non hanno di certo autorizzato il BKUS a divulgare  tali dati personali sanitari a decine di impiegati per formare liste di proscrizione con i nominativi dei lavoratori che avevano scelto di non vaccinarsi, al fine di sottoporli a discriminatorie procedure invasive ed umilianti, e punirli nel caso esercitassero i propri diritti rifiutandosi.

Il BKUS ha dunque introdotto con tali circolari una disparitā di trattamento ingiustificata e punitiva tra i suoi lavoratori, cosa vietata dalla Legge del Lavoro (art. 7.2 – art. 29.4 e 9 – art. 161). Essendo basato su quelle circolari ed essendo intervenuto a seguito delle mie obiezioni a quelle circolari, obiezioni fatte nell’esercizio dei miei diritti, anche l’ordine di sospensione dal lavoro ē illegale, configurando inoltre chiaramente la fattispecie vietata dall’art. 9.1 della Legge del Lavoro. Sta al datore di lavoro fornire prova contraria (art. 9.2 della Legge del Lavoro).

Il richiamo fatto nell’ordine di sospensione all’art. 58.3 della Legge del Lavoro ē poi totalmente infondato. Il datore di lavoro deve provare in che modo la mia condotta sul luogo di lavoro rientri in quelle sanzionate da quell’articolo, tenendo conto che sono una persona in buona salute, non ho fatto un solo giorno di malattia in dieci anni che lavoro presso il BKUS, che non faccio uso di narcotici e non mi ubriaco, e che svolgo il mio lavoro rispettando tutte le norme di sicurezza stabilite quando sono a contatto con i pazienti (mascherina, guanti, distanza, et cetera). Ē poi giusto il caso di far notare che nell’ambulatorio del BKUS, dove lavoro, entrano ed escono centinaia di persone ogni giorno senza che sia loro richiesto di essere testate (un test che peraltro riguarda una sola malattia, quando quelle infettive sono decine); lo stesso vale per le decine di persone che vi lavorano essendo vaccinate, poichē nessuna di loro viene testata, quando ē certo che anche esse possono sia contagiare che contagiarsi.

Del resto, io non ho rifiutato di essere testata, nonostante la palese ed illegale discriminazione. Ho solo chiesto che mi sia messo a disposizione un test che non sia una procedura inutilmente invasiva e dolorosa, oltre che potenzialmente pericolosa. Essere costretta a farsi penetrare nel naso da un bastoncino due volte a settimana ē qualcosa di paragonabile ad uno stupro! Poichē esistono test salivari equivalenti, quelli che il BKUS utilizzava per tutti fino a quando ha cominciato a discriminare i suoi lavoratori per forzare coloro che avevano scelto di non vaccinarsi a sottoporsi a tale terapia genica sperimentale, non vi ē alcun impedimento in tal senso. Ma essi non possono essere a mio carico, come pretenderebbe il BKUS in violazione dell’art. 82.2 della Legge del Lavoro: se il datore di lavoro obbliga il lavoratore ad un test medico, il costo deve sopportarlo il datore di lavoro.

Per tutto quanto sopra esposto, chiedo pertanto all’onorevole Corte di disporre:

1 – l’annullamento dell’ordine di sospensione dal lavoro illegalmente emesso nei miei riguardi dal BKUS;

2 – la corresponsione a mio favore da parte del mio datore di lavoro di una somma pari a tre volte il mio salario medio prima che venissi sospesa dal lavoro, ai sensi dell’art. 58.4 della Legge del Lavoro, e della somma forfettaria di euro cinquecento a liquidazione del danno morale subīto;

3 – l’obbligo per il BKUS di mettere a disposizione dei lavoratori test salivari non invasivi e di sopportarne il costo, se li obbliga ad essere testati.

4 – la condanna del BKUS al pagamento delle spese processuali incorse.

Amen!

DENUNCIA DEL GOVERNO DELLA REPUBBLICA DI LETTONIA AL CONSIGLIO D’EUROPA PER VIOLAZIONE DEI DIRITTI DELL’UOMO

AL

CONSIGLIO D’EUROPA – Segretariato Generale

E PER CONOSCENZA ALLE

DIREZIONI GENERALI GIUSTIZIA E LAVORO DELLA COMMISSIONE DELL’UNIONE EUROPEA

Vi scrivo per portare alla Vostra attenzione e denunciare l’inaccettabile comportamento del Governo della Repubblica di Lettonia, che sin dall’inizio della campagna vaccinale anti-COVID19 si ē posto in aperta e blatante violazione dei suoi obblighi internazionali, portando disonore al Vostro augusto consesso, di cui esso fa parte.

Ē da almeno sei mesi che il Governo presieduto da Krišianis Kariņš, e tutte le autoritā ed aziende pubbliche (non solo sanitarie), sono impegnati in una forsennata campagna di mezze veritā e vergognose menzogne al fine di costringere indirettamente la popolazione a sottoporsi all’inoculazione dei cd vaccini anti-Covid19, vantandone l’assoluta sicurezza e nascondendo il fatto che tali cd vaccini sono a tutti gli effetti dei farmaci autorizzati solo in via sperimentale, i cui effetti nel lungo termine sono sconosciuti e che hanno giā causato 18.000 morti e quasi due milioni di reazioni avverse (il 15% delle quali sono gravi o molto gravi) solo nell’Unione Europea. Tale menzognera campagna viene portata avanti tuttora con tutti i mezzi a disposizione del Governo, compresi demenziali spot pubblicitari e l’ossessiva ripetizione da parte delle autoritā ed aziende pubbliche sanitarie dell’acclarata falsitā che i suddetti farmaci prevengano l’infezione da Sars-Cov 2, cosa smentita dai produttori  stessi dei cd vaccini, dalle loro schede tecniche e da tutti i dati empirici che sono ormai ampiamente a disposizione di chiunque.

Tutto questo in violazione della Risoluzione 2361/21 del Consiglio D’Europa, paragrafo 7.3, di molteplici altre norme cogenti di diritto internazionale e della stessa Costituzione e leggi della Repubblica di Lettonia, e posto in essere con la colpevole complicitā della maggioranza parlamentare e del Presidente di Stato. Le prove di quanto finora affermato sono sterminate, e pubbliche.

L’illegalitā che vi sto denunciando ē andata peggiorando con il passare dei mesi, tramite aperte intimidazioni e ripetute umiliazioni inferte pubblicamente dal Governo e da tutta la struttura che esso controlla ai cittadini che hanno scelto di non sottoporsi all’inoculazione del siero sperimentale. Le maggiori vessazioni e le piū vergonose forme di coercizione sono riservate ai lavoratori pubblici. Mi limito a citare le piū eclatanti: le gerarchie a capo delle Forze Armate Nazionali impongono la vaccinazione a tutti i loro sottoposti, minacciando l’espulsione dalle stesse per chi non  si sottomette; nelle aziende di Stato ospedaliere da Marzo scorso solo i lavoratori non vaccinati sono sottoposti (oggi due volte a settimana) a tamponi nasali, dolorosi ed invasivi, e chi si rifiuta viene sospeso dal lavoro senza stipendio. Ma la lista potrebbe continuare a lungo.

La situazione ē peggiorata, paradossalmente, con la fine dello stato d’emergenza in Lettonia il 6 Aprile scorso. Tutte le misure emergenziali che colpiscono la libertā delle persone sono infatti rimaste in vigore, sostanzialmente, solo delle particolari limitazioni ai commercianti sono state tolte. In pratica, siamo passati da uno stato d’emergenza senza una vera emergenza epidemiologica (i „casi” riportati dal Governo ed ossessivamente pubblicizzati dai media presentavano quasi tutti assenza di sintomi clinici della malattia, ed erano sicuramente dovuti al mancato rispetto da parte delle autoritā governative e sanitarie del Protocollo OMS del 20.01.2021) a misure emergenziali senza uno stato d’emergenza.

Tutto questo grazie ad una legge votata dal Parlamento, che in maniera chiaramente incostituzionale dā al Governo quella che ē una vera e propria potestā legislativa permanente, arbitraria, autoreferenziale ed illimitata nel tempo e nella capacitā di violare i diritti fondamentali dell’uomo.

https://lvportals.lv/skaidrojumi/326589-likuma-paredz-iespeju-saglabat-ierobezojumus-ari-pec-arkartejas-situacijas-beigam-2021

Il risultato ē che i cittadini della Lettonia vivono da mesi in balīa degli insensati capricci del Governo, che ha intensificato quotidianamente la sua campagna di menzogne terroristiche e di costante intimidazione, usando tutta la forza di ogni struttura governativa e mediatica, al solo scopo di spingere coloro che hanno scelto di non sottoporsi al siero sperimentale (ovvero, la maggioranza della popolazione) a cedere, rendendogli altrimenti la vita sociale e lavorativa impossibile.

Da mesi, dunque, con Regole del Gabinetto dei Ministri, che il Governo evidentemente ritiene possano impunemente violare i principi democratici che sono requisito fondamentale per far parte del Consiglio d’Europa e dell’Unione Europea, e le norme costituzionali e comunitarie ed internazionali poste a salvaguardia dei diritti e delle libertā basilari dell’uomo, in spregio alle Vostre Risoluzioni 2361 e 2383 del 2021, viene gradualmente instaurato in Lettonia un sistema di vero e proprio apartheid, dove i cittadini che hanno scelto di non vaccinarsi sono deprivati man mano dei loro diritti e sottoposti ad ogni forma di angheria per usufruire di servizi pubblici essenziali, per accedere ad edifici e luoghi pubblici, e per partecipare ad eventi pubblici. Per i dettagli, che peraltro cambiano in continuazione secondo le bizze del Governo, potete far riferimento a questo link:

https://lvportals.lv/skaidrojumi/323593-pulcesanas-privatos-un-publiskos-pasakumos-sovasar-2021#a13

Naturalmente, l’appetito viene mangiando. Il Governo della Repubblica di Lettonia ha quindi deciso di raggiungere l’apoteosi di illegalitā, e si appresta ad introdurre l’obbligo per molte categorie di lavoratori pubblici di sottoporsi all’inoculazione di un farmaco sperimentale, il cd vaccino, se vogliono continuare a lavorare ed avere la possibilitā di continuare a dar da mangiare alle proprie famiglie, dando inoltre la possibilitā a qualsiasi datore di lavoro di licenziare qualsiasi dipendente per il semplice fatto che ha scelto di non vaccinarsi. I dettagli di questo abominio giuridico, presentato al Parlamento con procedura d’urgenza e giā avallato pubblicamente dal Presidente di Stato, Egils Levits, sono visionabili a questo link:

https://lvportals.lv/skaidrojumi/330521-grozijumi-covid-19-infekcijas-izplatibas-parvaldibas-likuma-epidemiologiski-drosiem-pakalpojumiem-iedzivotajiem-2021

Ē giusto il caso di ricordare che non esiste alcuna prova scientifica che le persone che non presentano sintomi clinici della malattia possano trasmettere l’infezione (in realtā, uno studio effettuato in Cina l’anno scorso su un campione di dieci milioni di persone lo ha categoricamente escluso), mentre la cronaca di questi giorni continua a fornire innumerevoli evidenze empiriche che i soggetti vaccinati possono sia infettarsi che trasmettere l’infezione. Ē anche d’uopo richiamare la vostra attenzione sul fatto che i test a cui i non vaccinati, che non presentano sintomi di nessuna malattia, sono illegalmente obbligati a sottoporsi ogni volta che vogliono godere dei loro diritti fondamentali e di servizi pubblici essenziali sono a loro carico e molto costosi (costano circa il 10% del salario minimo in Lettonia), e violano il Protocollo OMS del 20.01.2021, oltre a non rispettare le Raccomandazioni della stessa OMS del 25.06.2021 di non testare i cd asintomatici.

La situazione ē dunque davvero grave, e non piū sostenibile: vi ē una sola vera emergenza attualmente in Lettonia, ed ē il continuo abuso dei diritti umani della popolazione residente, ad opera di un Governo in costante violazione dei suoi cogenti e specifici obblighi internazionali, con la scusa di una malattia che ha una letalitā pari a quella dell’influenza, pericolosa solo per soggetti molto anziani o con gravi patologie concorrenti, mentre decine di altre malattie infettive sono tranquillamente ignorate. Ē chiaro che non vi ē nulla che abbia a che fare con la preoccupazione per la salute delle persone negli atti governativi, salute delle persone che ē stata ampiamente trascurata negli ultimi diciotto mesi in relazione a tutte le altre patologie esistenti.

I danni materiali e morali che questo insensato ed illegale comportamento del Governo della Repubblica di Lettonia ha causato e sta causando alla popolazione sono incalcolabili, mentre il sistema economico del Paese viene compromesso gravemente, insieme alla sua stabilitā finanziaria. Il progetto di legge che sta per essere discusso al Parlamento nella sua forma attuale, al di lā della inaudita ed infondata discriminazione che introduce, comporta la potenziale esclusione di gran parte dei lavoratori dal sistema produttivo, con conseguenze economiche e sociali che potete ben immaginare.

Confido pertanto in un vostro immediato e deciso intervento presso il Governo e tutte le Istituzioni della Repubblica di Lettonia al fine di chiarire loro la gerarchia delle fonti di diritto, il divieto di forzare persone a sottoporsi a terapie mediche sperimentali (Codice di Norimberga, art. 1) ed a qualsiasi procedimento medico invasivo, come un tampone nasale (Convenzione di Oviedo, art. 5), di discriminazione generale (art. 14 CEDU – art. 21 CFDUE – art. 91 Costituzione della Repubblica di Lettonia) e di discriminazione particolare, nel caso del cd vaccino ANTI-COVID (Risoluzioni del Consiglio D’Europa n. 2361, par. 7.3, e n. 2383, par. 8, del 2021 – Regolamento UE 2021/953, Considerando 36, art. 10.3), invitandole perentoriamente a desistere dalla loro vergognosa violazione degli obblighi internazionali che hanno, ed a ripristinare il principio democratico e lo Stato di diritto in Lettonia.

Resto a disposizione per ogni ulteriore chiarimento, e Vi ossequio.

In Fede. 23 Luglio 2021

RADONITSA – RISVEGLIO DI PRIMAVERA

COMMEMORAZIONE DEI DEFUNTI

Nel giorno in cui la Tua Chiesa ricorda alla Tua misericordia i suoi figli, o Signore, oso ricordarTi anche tutti coloro che son dipartiti da questo mondo lontani dalla Tua Grazia, privati dei salvifici misteri del Tuo Corpo, e magari con terribili peccati a gravare la loro coscienza, non riconosciuti, ne’ confessati.

Nel Tuo buon piacere, Signore, nella Tua infinita bonta’ e misericordia, nella Tua assoluta sovranita’, ricordati ti prego anche di loro e abbi misericordia. Tu che ti sei degnato di prendere la nostra stessa carne e conosci fino in fondo la nostra miseria e debolezza, Tu che hai voluto subire fino in fondo la nostra iniquita’ solo per restituirci una speranza di salvezza, Tu che hai camminato e sofferto nell’inganno che domina interamente questo mondo, considera che in quello stesso inganno loro nacquero, da quell’inganno furono cresciuti ed in quell’inganno son morti, ed abbi misericordia di loro.

Signore di ogni misericordia, Tu che chiedesti misericordia perfino per chi ti stava inchiodando alla Croce, ricordati ti prego anche di loro ed abbi misericordia. Nega al Maligno, o Signore, il bottino che pensa di aver cosi’ indegnamente guadagnato, concedigli come compagni nel fato di distruzione che si e’ scelto solo coloro che lo hanno servito consapevolmente, i bestemmiatori dello Spirito Santo. A tutti gli altri, o Signore ti prego, degnati di concedere, nei tempi e nei modi che solo Tu conosci, la tua parola di salvezza.

Non per la preghiera di un miserabile, o Signore, ma per l’intercessione della Tua purissima Madre, del santo martire Varo, di santa Xenia di san Pietroburgo e di tutti i Tuoi santi. Amen!