Coniuratio

1. “Storia”. www.granloggiaditalia.eu (in Italian). Rome: Gran Loggia d’Italia degli A.L.A.M. 2019. Archived from the original on 25 May 2022. Retrieved 19 November 2022.
2. ^ A Modern Pythagorean

The Church of the Gesù (Italian: Chiesa del Gesù, pronounced [ˈkjɛːza del dʒeˈzu]) is the mother church of the Society of Jesus (Jesuits), a Catholic religious order. Officially named Chiesa del Santissimo Nome di Gesù all’Argentina^[1][a] (English: Church of the Most Holy Name of Jesus at the “Argentina”),^[2] its facade is “the first truly baroque façade”, introducing the baroque style into architecture.^[3] The church served as a model for innumerable Jesuit churches all over the world, especially in the Americas. Its paintings in the nave, crossing, and side chapels became models for Jesuit churches throughout Italy and Europe, as well as those of other orders.^[4] The Church of the Gesù is located in the Piazza del Gesù in Rome.

1. Society of Jesus. “Official Website”. Archived from the original on 2009-02-25. Retrieved 2009-01-23.
2. ^ “Torre Argentina” or “Strasbourg Tower” was a name for this area of Rome (presently the rione of Pigna), surviving in the Largo di Torre Argentina and Teatro Argentina
3. ^ Jump up to:^a b Whitman 1970, p. 108.
4. ^ Bailey, Gauvin Alexander (2003). Between Renaissance and Baroque: Jesuit art in Rome, 1565–1610. University of Toronto Press. ISBN 1442610301.^{[page needed]}

• G. – Grand; sometimes read as Great. It also alludes to God, geometry^[3] or the Great Architect of the Universe.
• G.A.O.T.U. – Grand Architect of the Universe.

^[3] Malcolm C. Duncan (1866). “Duncan’s Masonic Ritual and Monitor”. p. 77.

Exclusion of those of Jewish or Muslim ancestry

Although in the first 30 years of the existence of the Society of Jesus there were many Jesuits who were conversos (Catholic-convert Jews), an anti-converso faction led to the Decree de genere (1593) which proclaimed that either Jewish or Muslim ancestry, no matter how distant, was an insurmountable impediment for admission to the Society of Jesus.^[176] This new rule was contrary to the original wishes of Ignatius who “said that he would take it as a special grace from our Lord to come from Jewish lineage”.^[177] The 16th-century Decree de genere was repealed in 1946.^[b]

1. Rosa, De La; Coello, Alexandre (1932). “El Estatuto de Limpieza de Sangre de la Compañía de Jesús (1593) y su influencia en el Perú Colonial”. Archivum Historicum Societatis Iesu. Institutum Societatis Iesu: 45–93. ISSN 0037-8887. Archived from the original on 26 October 2014. Retrieved 7 December 2012.
2. ^ Reites 1981, p. 17.

Jesuit scholar John Padberg states that the restriction on Jewish/Muslim converts was limited only to the degree of parentage. Fourteen years later this was extended back to the fifth degree. Over time the restriction relating to Muslim ancestry was dropped.^[178] In 1923, the 27th Jesuit General Congregation specified that “The impediment of origin extends to all who are descended from the Jewish race, unless it is clear that their father, grandfather, and great grandfather have belonged to the Catholic Church.” In 1946, the 29th General Congregation dropped the requirement but still called for “cautions to be exercised before admitting a candidate about whom there is some doubt as to the character of his hereditary background”. Robert Aleksander Maryks interprets the 1593 “Decree de genere” as preventing, despite Ignatius’ desires, any Jewish or Muslim conversos and, by extension, any person with Jewish or Muslim ancestry, no matter how distant, from admission to the Society of Jesus.^[179]

1. Padberg 1994, p. 204.
2. ^ Maryks 2010, p. xxviii.

Theological debates

Within the Catholic Church, there has existed a sometimes tense relationship between Jesuits and the Holy See, due to questioning of official church teaching and papal directives, such as those on abortion,^{[irrelevant citation][180][181]}birth control,^{[182][183][184][185]}women deacons,^[186] homosexuality, and liberation theology.^[187][188] At the same time, Jesuits have been appointed to prominent doctrinal and theological positions in the church; under Pope Benedict XVI, Archbishop Luis Ladaria Ferrer was Secretary of the Congregation for the Doctrine of the Faith^[189] who is now, under Pope Francis, the Prefect of this Congregation.^[190]

1. Kavanaugh, John F. (15 December 2008). “Abortion Absolutists”. America. Archived from the original on 3 July 2011. Retrieved 2 August 2011.
2. ^ O’Brien, Dennis (30 May 2005). “No to Abortion: Posture, Not Policy”. America. Archived from the original on 12 June 2011. Retrieved 2 August 2011.
3. ^ Rigali, Norbert J. (23 September 2000). “Words and Contraception”. America. Archived from the original on 12 June 2011. Retrieved 2 August 2011.
4. ^ McCormick, Richard A. (17 July 1993). “‘Humanae Vitae’ 25 Years Later”. America. Archived from the original on 15 July 2011. Retrieved 2 August 2011.
5. ^ Dulles, Avery (28 September 1968). “Karl Rahner on ‘Humanae Vitae'”. America. Archived from the original on 11 May 2011. Retrieved 2 August 2011.
6. ^ Reese, Thomas J. (31 March 2009). “Pope, Condoms and AIDS”. On Faith. The Washington Post. Archived from the original on 3 April 2009. Retrieved 2 August 2011.
7. ^ Zagano, Phyllis (17 February 2003). “Catholic Women Deacons”. America. Archived from the original on 28 July 2011. Retrieved 2 August 2011.
8. ^ Martin, James (21 November 2008). “Jesuit General: Liberation Theology “Courageous””. America. Archived from the original on 11 August 2011. Retrieved 2 August 2011.
9. ^ Martin, James (29 August 2010). “Glenn Beck and Liberation Theology”. America. Archived from the original on 20 September 2011. Retrieved 2 August 2011.
10. ^ Thavis, John (8 September 2006). “‘Sala Stampa’ style change: From toreador to low-key mathematician”. Catholic News Service. Archived from the original on 5 October 2009. Retrieved 12 June 2009.
11. ^ “Pope Francis names Luis Ladaria as new prefect of Congregation for the Doctrine of the Faith”. www.romereports.com. Retrieved 11 April 2020.

Political intrigue

The Jesuits were temporarily banished from France in 1594 after a man named Jean Châtel tried to assassinate the king of France, Henri IV. Under questioning, Châtel revealed that he had been educated by the Jesuits of the Collège de Clermont. The Jesuits were accused of inspiring Châtel’s attack. Two of his former teachers were exiled and a third was hanged.^[171] The Collège de Clermont was closed, and the building was confiscated. The Jesuits were banned from France, although this ban was quickly lifted.^[172]

In England, Henry Garnet, one of the leading English Jesuits, was hanged for misprision of treason because of his knowledge of the Gunpowder Plot (1605). The Plot was the attempted assassination of James VI and I, his family, and most of the Protestant aristocracy in a single attack, by exploding the Houses of Parliament. Another Jesuit, Oswald Tesimond, managed to escape arrest for his involvement in this plot.^[173]

Casuistic justification

Jesuits have been accused of using casuistry to obtain justifications for unjustifiable actions (cf. formulary controversy and Lettres Provinciales, by Blaise Pascal).^[174] Hence, the Concise Oxford Dictionary of the English language lists “equivocating” as a secondary denotation of the word “Jesuit”. Modern critics of the Society of Jesus include Avro Manhattan, Alberto Rivera, and Malachi Martin, the latter being the author of The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church (1987).^[175]

1. Voltaire (1769), “XXXI”, Histoire du Parlement de Paris, archived from the original on 5 February 2012, retrieved 30 November 2014, Châtel fut écartelé, le jésuite Guignard fut pendu; et ce qui est bien étrange, Jouvency, dans son Histoire des Jésuites, le regarde comme un martyr et le compare à Jésus-Christ. Le régent de Châtel, nommé Guéret, et un autre jésuite, nommé Hay, ne furent condamnés qu’à un bannissement perpétuel.
2. ^ Voltaire (1769), “XXXI”, Histoire du Parlement de Paris, archived from the original on 5 February 2012,
3. ^ Fraser 2005, p. 448.
4. ^ Nelson 1981, p. 190.
5. ^ see Malachi Martin (1987) The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church, Simon & Schuster, Linden Press, New York, 1987, ISBN 0-671-54505-1

REVIEW https://christianpublishinghouse.co/2021/09/13/nttc-was-son-of-god-in-the-original-of-mark-11/

The opening verse of the Gospel of Mark states right from the start Mark‘s belief. American academic Robert J. Miller translates it as “The goodnews of Jesus the Anointed“,^[4] on the basis that χριστοῦ means “anointed” and the phrase υἱοῦ τοῦ θεοῦ is not present in a few early witnesses. Some older manuscripts (such as Codex Koridethi (Θ; 038), Minuscule 28) omit “Son of God”, but Swedish theologian Tommy Wasserman through research concludes that the omission was accidental.^[5][6][7]

1. Miller 1994, p. 13.
2. ^ Wasserman, Tommy (2011), “The ‘Son of God’ was in the Beginning (Mark 1:1)”, Journal of Theological Studies, NS, Vol 62, Pt. 1, pages 20–50.[1]
3. ^ Wasserman, Tommy (2015). “Historical and Philological Correlations and the CBGMas Applied to Mark 1:1”, TC: A Journal of Biblical Textual Criticism. Vol 20. Pages 1-8. ISSN 1089-7747.
4. ^ The original version of this verse in the Codex Sinaiticus did not include the phrase “the Son of God”, but later it was added by a corrector (“S1”). “Codex Sinaiticus – Mark 1”. Retrieved 2017-02-13.

Historical and Philological
Correlations and the CBGM
as Applied to Mark 1:1
Tommy Wasserman, Ansgar Teologiske Høgskole, Kristiansand

On the other hand, a recently discovered papyrus amulet attesting to the short reading (P. Oxy 76.5073) and patristic and versional evidence show that both readings are early and wide-spread. In the CBGM, these classes of evidence can be taken into account in the construction of local stemmata. It is quite likely that this complex variation-unit in Mark 1:1 will be left to a later phase when more genealogical data becomes available.

http://jbtc.org/v20/index.html

THE ‘SON OF GOD’ WAS IN THE BEGINNING (MARK 1:1) Tommy Wasserman The Journal of Theological Studies NEW SERIES, Vol. 62, No. 1 (APRIL 2011), pp. 20-50 (31 pages) Published By: Oxford University Press

https://www.jstor.org/stable/24637864

The text-critical problem in the very beginning of the Gospel of Mark is both crucial and much debated. The main question is whether the phrase ‘Son of God’ was accidentally omitted from an original or added by some scribes in order to expand the divine name or the title of the book. The disputed words are enclosed in square brackets in UBS and NA but omitted in the recent SBLGNT edition. Whereas most modern translations and commentators include the words, several scholars have recently argued for the shorter version of Mark 1:1. This article, however, defends the longer version that includes the words ‘Son of God’, taking into account external as well as internal evidence, in particular the plausibility of an accidental omission in the light of scribal habits.

Journal Information

Founded in 1899, The Journal of Theological Studies crosses the entire range of theological research, scholarship and interpretation. Ancient and modern texts, inscriptions, and documents that have not before appeared in type are also reproduced.

Publisher Information

Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. OUP is the world’s largest university press with the widest global presence. It currently publishes more than 6,000 new publications a year, has offices in around fifty countries, and employs more than 5,500 people worldwide. It has become familiar to millions through a diverse publishing program that includes scholarly works in all academic disciplines, bibles, music, school and college textbooks, business books, dictionaries and reference books, and academic journals.

Greek Manuscripts, Mark 1 and Nomina Sacra

September 12, 2015 Rick Wadholm Jr. Greek, MarkCodex Sinaiticus, Greek, Jesus, manuscript, Mark, New Testament, Nomina sacra, son of God

https://rickwadholmjr.wordpress.com/2015/09/12/greek-manuscripts-mark-1-and-nomina-sacra/

I offer the following brief look at a facsimile of one early Greek manuscript of the New Testament which I use in my Hermeneutics course to speak to both the original manuscripts and to utilizing our translations more effectively.

The following is a facsimile of Mark chapter 1 in Codex Sinaiticus (a Greek manuscript whose original provenance is dated to the 4th century).

Note the following in the second line of the left-most column are the following words which I have zoomed in on below (transliterated from the Greek with translation):

IY (with a line over it) followed by XY (with a line over it). These are what are called “nomina sacra” (for more see my blog post on IHS). They are abbreviated forms of “sacred names”. In this case the name is “Jesus Christ”. The first and last letter of each of these Greek words are written with a line over them. The equivalent in English would be JS CT but with lines over each set of letters.

Then note that right over the kappa that looks like our “K” (note the further zoomed in image to the right) on that same line are more nomina sacra written very small with the following letters: YY ΘY. These are not chromosome pairs. 🙂 Again their are lines drawn just above each letter pair. These are the nomina sacra for “Son of God”.

Whoever was copying or editing for this manuscript believed that “Son of God” should be included in the beginning of Mark’s Gospel (either because they possessed a manuscript that included it, knew of one that did, or simply believed it read such), but did not want to put it into the text proper or because they were adding to what others had already copied and wanted to also include it. So instead they put it into the superscript above the text they were working with.

If you look in any contemporary English translations (like the NIV 1984 to the left) you should see a footnote for Mark 1:1 saying “son of God” does not appear in some manuscripts (or something similar to that). You have actually just looked at one of those manuscripts from your footnotes which did not originally include it even though it was later believed to be needing inclusion. 🙂

El monograma IHS aparece en los primeros siglos de nuestra era, a partir del nombre en griego koiné de Jesús: Ἰησοῦς (en mayúsculas ΙΗΣΟΥΣ, romanizado Iēsûs), del que sería abreviatura. Esta abreviatura, iota–eta–sigma, es ΙΗϹ (con la sigma lunada bizantina) o IHΣ, siendo sustituida la sigma final por la S, pero permaneciendo la eta griega, por su similitud con la H latina, y quedando como lo conocemos ahora: IHS o JHS.

A Christogram (Latin: Monogramma Christi)^[a] is a monogram or combination of letters that forms an abbreviation for the name of Jesus Christ, traditionally used as a religious symbol within the Christian Church.

^[a] The portmanteau of Christo- and -gramma is modern, first introduced in German as Christogramm in the mid-18th century. Its adoption into English as Christogram dates to c. 1900.

One of the oldest Christograms is the Chi-Rho (☧). It consists of the superimposed Greek letters chi (Χ) and rho (Ρ), which are the first two letters of the Greek χριστός, ‘Christ’. It was displayed on the labarum military standard used by Constantine I in 312 CE. The IX monogram () is a similar form, using the initials of the name Ἰησοῦς (ὁ) Χριστός, ‘Jesus (the) Christ’, as is the ΙΗ monogram (), using the first two letters of the name ΙΗΣΟΥΣ, ‘JESUS’ in uppercase.

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