{"id":9363,"date":"2023-09-14T22:36:37","date_gmt":"2023-09-15T03:36:37","guid":{"rendered":"https:\/\/abudinen.com\/blog\/?p=9363"},"modified":"2023-09-14T22:36:38","modified_gmt":"2023-09-15T03:36:38","slug":"coniuratio","status":"publish","type":"post","link":"https:\/\/abudinen.com\/blog\/2023\/09\/14\/coniuratio\/","title":{"rendered":"Coniuratio"},"content":{"rendered":"\nThe Gran Loggia d’Italia degli A.L.A.M. (the acronym stands for Antichi Liberi e Accettati Muratori), known in English as the Grand Lodge of Italy of the A.F.A.M. (the acronym stands for Ancient Free and Accepted Masons), is a Continental Freemasonic organization based at Palazzo Vitelleschi, in Rome. It was founded in 1910 as a schism from the Grand Orient of Italy.[1] They are a member of the CLIPSAS, the international association of liberal Freemasonic jurisdictions. They were known popularly as the “Piazza del Ges\u00f9” Freemasons, due to their former headquarters at the Piazza del Ges\u00f9, 47 in Rome.[2]\n\n\n\n\n“Storia”.  (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.\n\n\n\n^ A Modern Pythagorean\n\n\n\n\nThe Church of the Ges\u00f9 (Italian: Chiesa del Ges\u00f9, pronounced [\u02c8kj\u025b\u02d0za del d\u0292e\u02c8zu]) is the mother church of the Society of Jesus (Jesuits), a Catholic religious order. Officially named Chiesa del Santissimo Nome di Ges\u00f9 all’Argentina[1][a] (English: Church of the Most Holy Name of Jesus at the “Argentina”),[2] its facade[...x]<\/span>
is “the first truly baroque fa\u00e7ade”, introducing the baroque style into architecture.[3]<\/sup> 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]<\/sup> The Church of the Ges\u00f9 is located in the Piazza del Ges\u00f9 in Rome.<\/p>\n\n\n\n
    \n
  1. Society of Jesus. “Official Website”. Archived from the original on 2009-02-25. Retrieved 2009-01-23.<\/li>\n\n\n\n
  2. ^<\/strong> “Torre Argentina” or “Strasbourg Tower” was a name for this area of Rome (presently the rione<\/em> of Pigna), surviving in the Largo di Torre Argentina and Teatro Argentina<\/li>\n\n\n\n
  3. ^ Jump up to:a<\/strong><\/em><\/sup> b<\/strong><\/em><\/sup> Whitman 1970, p. 108.<\/li>\n\n\n\n
  4. ^<\/strong> Bailey, Gauvin Alexander (2003). Between Renaissance and Baroque: Jesuit art in Rome, 1565\u20131610<\/em>. University of Toronto Press. ISBN 1442610301<\/bdi>.[page needed<\/em>]<\/sup><\/li>\n<\/ol>\n\n\n\n
      \n
    • G. \u2013 Grand; sometimes read as Great. It also alludes to God, geometry[3]<\/sup> or the Great Architect of the Universe.<\/li>\n\n\n\n
    • G.A.O.T.U. \u2013 Grand Architect of the Universe.<\/li>\n<\/ul>\n\n\n\n

      [3]<\/sup> Malcolm C. Duncan (1866). “Duncan’s Masonic Ritual and Monitor”. p. 77.<\/p>\n\n\n\n

      Exclusion of those of Jewish or Muslim ancestry<\/p>\n\n\n\n

      Although in the first 30 years of the existence of the Society of Jesus there were many Jesuits who were conversos<\/em> (Catholic-convert Jews), an anti-converso<\/em> faction led to the Decree de genere<\/em> (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]<\/sup> 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]<\/sup> The 16th-century Decree de genere<\/em> was repealed in 1946.[b]<\/sup><\/p>\n\n\n\n

        \n
      1. Rosa, De La; Coello, Alexandre (1932). “El Estatuto de Limpieza de Sangre de la Compa\u00f1\u00eda de Jes\u00fas (1593) y su influencia en el Per\u00fa Colonial”. Archivum Historicum Societatis Iesu<\/em>. Institutum Societatis Iesu: 45\u201393. ISSN 0037-8887. Archived from the original on 26 October 2014. Retrieved 7 December 2012.<\/li>\n\n\n\n
      2. ^<\/strong> Reites 1981, p. 17.<\/li>\n<\/ol>\n\n\n\n

        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]<\/sup> 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”<\/em> as preventing, despite Ignatius’ desires, any Jewish or Muslim conversos<\/em> and, by extension, any person with Jewish or Muslim ancestry, no matter how distant<\/em>, from admission to the Society of Jesus.[179]<\/sup><\/p>\n\n\n\n

          \n
        1. Padberg 1994, p. 204.<\/li>\n\n\n\n
        2. ^<\/strong> Maryks 2010, p. xxviii.<\/li>\n<\/ol>\n\n\n\n

          Theological debates<\/p>\n\n\n\n

          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<\/em>][180][181]<\/sup>birth control,[182][183][184][185]<\/sup>women deacons,[186]<\/sup> homosexuality, and liberation theology.[187][188]<\/sup> 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]<\/sup> who is now, under Pope Francis, the Prefect of this Congregation.[190]<\/sup><\/p>\n\n\n\n

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

            Political intrigue<\/p>\n\n\n\n

            The Jesuits were temporarily banished from France in 1594 after a man named Jean Ch\u00e2tel tried to assassinate the king of France, Henri IV. Under questioning, Ch\u00e2tel revealed that he had been educated by the Jesuits of the Coll\u00e8ge de Clermont. The Jesuits were accused of inspiring Ch\u00e2tel’s attack. Two of his former teachers were exiled and a third was hanged.[171]<\/sup> The Coll\u00e8ge de Clermont was closed, and the building was confiscated. The Jesuits were banned from France, although this ban was quickly lifted.[172]<\/sup><\/p>\n\n\n\n

            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]<\/sup><\/p>\n\n\n\n

            Casuistic justification<\/p>\n\n\n\n

            Jesuits have been accused of using casuistry to obtain justifications for unjustifiable actions (cf. formulary controversy and Lettres Provinciales<\/em>, by Blaise Pascal).[174]<\/sup> 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<\/em> (1987).[175]<\/sup><\/p>\n\n\n\n

              \n
            1. Voltaire (1769), “XXXI”, Histoire du Parlement de Paris<\/em>, archived from the original on 5 February 2012, retrieved 30 November 2014, Ch\u00e2tel fut \u00e9cartel\u00e9, le j\u00e9suite Guignard fut pendu; et ce qui est bien \u00e9trange, Jouvency, dans son Histoire des J\u00e9suites, le regarde comme un martyr et le compare \u00e0 J\u00e9sus-Christ. Le r\u00e9gent de Ch\u00e2tel, nomm\u00e9 Gu\u00e9ret, et un autre j\u00e9suite, nomm\u00e9 Hay, ne furent condamn\u00e9s qu’\u00e0 un bannissement perp\u00e9tuel.<\/q><\/li>\n\n\n\n
            2. ^<\/strong> Voltaire (1769), “XXXI”, Histoire du Parlement de Paris<\/em>, archived from the original on 5 February 2012,<\/li>\n\n\n\n
            3. ^<\/strong> Fraser 2005, p. 448.<\/li>\n\n\n\n
            4. ^<\/strong> Nelson 1981, p. 190.<\/li>\n\n\n\n
            5. ^<\/strong> 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<\/li>\n<\/ol>\n\n\n\n

              REVIEW <\/p>\n\n\n\n

              The opening verse of the\u00a0Gospel of Mark\u00a0states right from the start\u00a0Mark‘s\u00a0belief. American academic Robert J. Miller translates it as “The\u00a0goodnews\u00a0of Jesus the\u00a0Anointed“,[4]<\/sup>\u00a0on the basis that \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 means “anointed” and the phrase \u03c5\u1f31\u03bf\u1fe6 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 is not present in a few early witnesses. Some older manuscripts (such as\u00a0Codex Koridethi (\u0398; 038),\u00a0Minuscule 28) omit “Son of God”, but Swedish theologian Tommy Wasserman through research concludes that the\u00a0omission\u00a0was accidental.[5][6][7]<\/sup><\/p>\n\n\n\n

                \n
              1. Miller 1994, p. 13.<\/li>\n\n\n\n
              2. ^<\/strong> Wasserman, Tommy (2011), “The ‘Son of God’ was in the Beginning (Mark 1:1)”, Journal of Theological Studies<\/em>, NS, Vol 62, Pt. 1, pages 20\u201350.[1]<\/li>\n\n\n\n
              3. ^<\/strong> Wasserman, Tommy (2015). “Historical and Philological Correlations and the CBGMas Applied to Mark 1:1”, TC: A Journal of Biblical Textual Criticism<\/em>. Vol 20. Pages 1-8. ISSN 1089-7747.<\/li>\n\n\n\n
              4. ^<\/strong>\u00a0The original version of this verse in the\u00a0Codex Sinaiticus\u00a0did not include the phrase “the Son of God”, but later it was added by a corrector (“S1”).\u00a0“Codex Sinaiticus – Mark 1”. Retrieved\u00a02017-02-13.<\/li>\n<\/ol>\n\n\n\n

                Historical and Philological
                Correlations and the CBGM
                as Applied to Mark 1:1
                Tommy Wasserman, Ansgar Teologiske H\u00f8gskole, Kristiansand<\/p>\n\n\n\n

                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.<\/p>\n\n\n\n

                <\/p>\n\n\n\n

                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<\/p>\n\n\n\n

                <\/p>\n\n\n\n

                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.<\/p>\n\n\n\n

                Journal Information<\/p>\n\n\n\n

                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.<\/p>\n\n\n\n

                Publisher Information<\/p>\n\n\n\n

                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.<\/p>\n\n\n\n

                Greek Manuscripts, Mark 1 and Nomina Sacra<\/h2>\n\n\n\n

                <\/p>\n\n\n\n

                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.<\/p>\n\n\n

                \n
                <\/figure>\n<\/div>\n\n\n

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

                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):<\/p>\n\n\n\n

                IY (with a line over it) followed by XY (with a line over it). These are what are called \u201cnomina sacra<\/em>\u201d (for more see my blog post on IHS). They are abbreviated forms of \u201csacred names\u201d. In this case the name is \u201cJesus Christ\u201d. 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.<\/p>\n\n\n

                \n
                <\/figure>\n<\/div>\n\n
                \n
                <\/figure>\n<\/div>\n\n\n

                Then note that right over the kappa that looks like our \u201cK\u201d (note the further zoomed in image to the right) on that same line are more\u00a0nomina sacra<\/em>\u00a0written very small with the following letters: YY \u0398Y. These are not chromosome pairs. \ud83d\ude42 Again their are lines drawn just above each letter pair. These are the\u00a0nomina sacra<\/em>\u00a0for \u201cSon of God\u201d.<\/p>\n\n\n\n

                Whoever was copying or editing for this manuscript believed that \u201cSon of God\u201d should be included in the beginning of Mark\u2019s 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.<\/p>\n\n\n

                \n
                <\/figure>\n<\/div>\n\n\n

                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 \u201cson of God\u201d 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. \ud83d\ude42<\/p>\n\n\n\n

                El monograma IHS aparece en los primeros siglos de nuestra era, a partir del nombre en\u00a0griego koin\u00e9\u00a0de\u00a0Jes\u00fas:\u00a0\u1f38\u03b7\u03c3<\/strong>\u03bf\u1fe6\u03c2 (en may\u00fasculas\u00a0\u0399\u0397\u03a3<\/strong>\u039f\u03a5\u03a3, romanizado\u00a0I\u0113s\u00fbs<\/em>), del que ser\u00eda abreviatura. Esta abreviatura,\u00a0iota–eta–sigma, es \u0399\u0397\u03f9 (con la sigma lunada\u00a0bizantina) o IH\u03a3, siendo sustituida la\u00a0sigma<\/em>\u00a0final por la\u00a0S<\/em>, pero permaneciendo la\u00a0eta<\/em>\u00a0griega, por su similitud con la\u00a0H<\/em>\u00a0latina, y quedando como lo conocemos ahora: IHS o JHS.<\/p>\n\n\n\n

                A\u00a0Christogram<\/strong>\u00a0(Latin:\u00a0Monogramma Christi<\/em>)[a]<\/sup>\u00a0is a\u00a0monogram\u00a0or combination of letters that forms an abbreviation for the name of\u00a0Jesus Christ, traditionally used as a\u00a0religious symbol\u00a0within the\u00a0Christian Church.<\/p>\n\n\n\n

                [a]<\/sup> The portmanteau of Christo-<\/em> and -gramma<\/em> is modern, first introduced in German as Christogramm<\/em> in the mid-18th century. Its adoption into English as Christogram<\/em> dates to c.\u20091900.<\/p>\n\n\n\n

                Chi-Rho symbol with Alpha and Omega on a 4th-century sarcophagus (Vatican Museums)<\/figcaption><\/figure>\n\n\n\n

                One of the oldest Christograms is the Chi-Rho (\u2627). It consists of the superimposed Greek letters chi (\u03a7) and rho (\u03a1), which are the first two letters of the Greek \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2, ‘Christ’. It was displayed on the labarum<\/em> military standard used by Constantine I in 312 CE. The IX monogram () is a similar form, using the initials of the name \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 (\u1f41) \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2, ‘Jesus (the) Christ’, as is the \u0399\u0397 monogram (), using the first two letters of the name \u0399\u0397\u03a3\u039f\u03a5\u03a3, ‘JESUS’ in uppercase.<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

                The Gran Loggia d’Italia degli A.L.A.M. (the acronym stands for Antichi Liberi e Accettati Muratori), known in English as the Grand Lodge of Italy of the A.F.A.M. (the acronym stands for Ancient Free and Accepted Masons), is a Continental Freemasonic organization based at Palazzo Vitelleschi, in Rome. It was founded in 1910 as a schism from the Grand Orient of Italy.[1] They are a member of the CLIPSAS, the international association of liberal Freemasonic … Leer m\u00e1s<\/a><\/p>\n\n

                \n Sharing is caring<\/span><\/strong> \n <\/i> Share<\/span><\/a>\n <\/i> +1<\/span><\/a>\n <\/i> Tweet<\/span><\/a>\n <\/i> Share<\/span><\/a>\n <\/i> Share<\/span><\/a>\n 2757 words 130 views<\/w>\n <\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9363","post","type-post","status-publish","format-standard","hentry","category-sin-categoria"],"_links":{"self":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts\/9363","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/comments?post=9363"}],"version-history":[{"count":29,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts\/9363\/revisions"}],"predecessor-version":[{"id":9393,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/posts\/9363\/revisions\/9393"}],"wp:attachment":[{"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/media?parent=9363"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/categories?post=9363"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/abudinen.com\/blog\/wp-json\/wp\/v2\/tags?post=9363"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}