Xxiii Quotes

Do you think I am an automaton? — a machine without feelings? and can bear to have my morsel of bread snatched from my lips, and my drop of living water dashed from my cup? Do you think, because I am poor, obscure, plain, and little, I am soulless and heartless? You think wrong! — I have as much soul as you — and full as much heart! And if God had gifted me with some beauty and much wealth, I should have made it as hard for you to leave me, as it is now for me to leave you. I am not talking to you now through the medium of custom, conventionalities, nor even of mortal flesh: it is my spirit that addresses your spirit; just as if both had passed through the grave, and we stood at God's feet, equal — as we are!

... just as food is necessary to the life of the body, so good reading is necessary to the life of the soul.

Men are like wine-some turn to vinegar, but the best improve with age.

Those whom heaven helps we call the sons of heaven. They do not learn this by learning. They do not work it by working. They do not reason it by using reason. To let understanding stop at what cannot be understood is a high attainment. Those who cannot do it will be destroyed on the lathe of heaven. —Chuang Tse: XXIII

See everything, overlook a great deal, correct a little.

Consult not your fears but your hopes and your dreams. Think not about your frustrations, but about your unfulfilled potential. Concern yourself not with what you tried and failed in, but with what it is still possible for you to do.

Prayer is the raising of the mind to God. We must always remember this. The actual words matter less.

I have looked into your eyes with my eyes. I have put my heart near your heart.

Pope John XXIII's motto might be heard here: "In essentials unity, in nonessentials liberty, and in all things, charity." That is second-half-of-life, hardwon wisdom.

See everything; overlook a great deal; correct a little.

Mankind is a great, an immense family... This is proved by what we feel in our hearts at Christmas.

l'espace de l'esprit, là où il peut ouvrir ses ailes, c'est le silence. (chapitre XXIII, dernière phrase)

I am the lover's gift; I am the wedding wreath; I am the memory of a moment of happiness; I am the last gift of the living to the dead; I am a part of joy and a part of sorrow. -Kahlil Gibran "Song of the Flower XXIII

If God created shadows it was to better emphasise the light.

Men are like wine, some turn to vinegar, but the best improve with age. —Pope John XXIII

But I look up high to see only the light, And never look down to see my shadow. This is wisdom which man must learn. - Song Of The Flower XXIII

Only for today, I will devote ten minutes of my time to some good reading, remembering that just as food is necessary to the life of the body, so good reading is necessary to the life of the soul

I grieve to leave Thornfield: I love Thornfield - I love it, because I have lived in it a full and delightful life, -momentarily at least. I have not been trampled on. I have not been petrified. I have not been buried with inferior minds, and excluded from every glimpse of communion with what is bright and energetic, and high. I have talked, face to face, with what I reverence; with what I delight in, -with an original, a vigorous, an expanded mind. I have known you, Mr. Rochester; and it strikes me with terror and anguish to feel I absolutely must be torn from you for ever. I see the necessity of departure; and it is like looking on the necessity of death.

I used unexpectedly to experience a consciousness of the presence of God, or such a kind that I could not possibly doubt that He was within me or that I was wholly engulfed in Him. This was in no sense a vision: I believe it is called mystical theology. The soul is suspended in such a way that it seems to be completely outside itself. The will loves; the memory, I think, is almost lost; while the understanding, I believe, thought it is not lost, does not reason—I mean that it does not work, but is amazed at the extent of all it can understand; for God wills it to realize that it understands nothing of what His Majesty represents to it.

The spiritual aspiration is innate in man; for he is, unlike the animal, aware of imperfection and limitation and feels that there is something to be attained beyond what he now is. The Life Divine, Chapter XXIII - Man and the Evolution, p.875

The mark of Cain is stamped upon our foreheads. Across the centuries, our brother Abel was lain in blood which we drew, and shed tears we caused by forgetting Thy love. Forgive us, Lord, for the curse we falsely attributed to their name as Jews. Forgive us for crucifying Thee a second time in their flesh. For we knew not what we did.

Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock Book the Third—

Plea XXI. Echoing Footsteps XXII. The Sea Still Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock

XXII. The Sea Still Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock

Footsteps XXII. The Sea Still Rises XXIII. Fire Rises XXIV.

Consult not your fears but your hopes and your dreams. Think not about your frustrations, but about your unfulfilled potential. Concern yourself not with what you tried and failed in, but with what it is still possible for you to do.

I find consolation in a no doubt apocryphal story of Pope John XXIII. Apparently at night he'd pray: "I've done everything I can today for your church. But it's your Church, and I'm going to bed.

We deem it opportune to remind our children of their duty to take an active part in public life and to contribute toward the attainment of the common good of the entire human family as well as to that of their own political community. They should endeavor, therefore, in the light of their Christian faith and led by love, to insure that the various institutions—whether economic, social, cultural or political in purpose—should be such as not to create obstacles, but rather to facilitate or render less arduous man’s perfecting of himself in both the natural order and the supernatural.... Every believer in this world of ours must be a spark of light, a center of love, a vivifying leaven amidst his fellow men. And he will be this all the more perfectly, the more closely he lives in communion with God in the intimacy of his own soul

XXIII. Warum sind denn die Rosen so blaß, O sprich, mein Lieb, warum? Warum sind denn im grünen Gras Die blauen Veilchen so stumm? Warum singt denn mit so kläglichem Laut Die Lerche in der Luft? Warum steigt denn aus dem Balsamkraut Hervor ein Leichenduft? Warum scheint denn die Sonn’ auf die Au’ So kalt und verdrießlich herab? Warum ist denn die Erde so grau Und öde wie ein Grab? Warum bin ich selbst so krank und so trüb’, Mein liebes Liebchen, sprich? O sprich, mein herzallerliebstes Lieb, Warum verließest du mich?

Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock Book the Third—the Track of a Storm I. In Secret II.

XXIII.—The most wise may be so in indifferent and ordinary matters, but they are seldom so in their most serious affairs. (1665, No. 132.)

Is it like Pope John XXIII once said, that it’s easier for a father to have children than for children to have a real father?

Pope John XXIII. Apparently, at night he’d pray: “I’ve done everything I can today for your church. But it’s Your church, and I’m going to bed.” Before,

To let understanding stop at what cannot be understood is a high attainment. Those who cannot do it will be destroyed on the lathe of heaven. — CHUANG TSE : XXIII

Plea XXI. Echoing Footsteps XXII. The Sea Still Rises XXIII. Fire Rises XXIV. Drawn to the Loadstone Rock Book

It is easier for a father to have children than for children to have a real father. -Pope John XXIII

І посипались, як зорі, ясні іскорки додолу. Темнота усміхнулася, побачивши хоч невеличкий світочок... Частина четверта. XXIII Невзначай свої

XXIII. Present On his way back to the precinct, Oliver got a call from Klaus: Dietrich Hellenbruch, the archivist, had been taken into custody.

Thou shalt not receive any gift; for a gift bindeth the wise, and perverteth the words of the righteous." (Exod. xxiii. 8.)

The popes who succeeded John XXIII were in clericalism's grip, which is why the reforms of his council didn't have a chance.

People hate the truth for the sake of whatever it is that they love more than the truth. They love the truth when it shines warmly on them and hate it when it rebukes them. [Chapter XXIII]

But it was the newspapers that called John XXIII the Good Pope, and the people followed suit.” “That’s right. Newspapers teach people how to think,” Simei said. “But do newspapers follow trends or create trends?” “They do both, Signorina Fresia. People don’t know what the trends are, so we tell them, then they know. But let’s not get too involved in philosophy—we’re professionals. Carry on, Colonna.

It is necessary for the oppressors to approach the people in order, via subjugation, to keep them passive. This approximation, however, does not involve being with the people, or require true communication. It is accomplished by the oppressors' depositing myths indispensable to the preservation of the status quo: for example, the myth that the oppressive order is a "free society"; the myth that all persons are free to work where they wish, that if they don't like their boss they can leave him and look for another job; the myth that this order respects human rights and is therefore worthy of esteem; the myth that anyone who is industrious can become an entrepreneur--worse yet, the myth that the street vendor is as much an entrepreneur as the owner of a large factory; the myth of the universal right of education, when of all the Brazilian children who enter primary schools only a tiny fraction ever reach the university; the myth of the equality of all individuals, when the question: "Do you know who you're talking to?" is still current among us; the myth of the heroism of the oppressor classes as defenders of "Western Christian civilization" against "materialist barbarism"; the myth of the charity and generosity of the elites, when what they really do as a class is to foster selective "good deeds" (subsequently elaborated into the myth of "disinterested aid," which on the international level was severely criticized by Pope John XXIII); the myth that the dominant elites, "recognizing their duties," promote the advancement of the people, so that the people, in a gesture of gratitude, should accept the words of the elites and be conformed to them; the myth of private property as fundamental to personal human development (so long as oppressors are the only true human beings); the myth of the industriousness of the oppressors and the laziness and dishonesty of the oppressed as well as the myth of the natural inferiority of the latter and the superiority of the former.

The foundation of the liturgy must remain the search for God. We can only be dismayed by the fact that this intention of Popes John XXIII and Paul VI, and of the Council Fathers as well, is often obscured and, worse yet, betrayed. . . .

А не дай же то, боже, в дорозі! Холод тебе наскрізь проймає; дрібний дощ до самого голого тіла добирається; тре та мне тебе всього, наче трясця... Сумно, темно, спати хочеться, та холодно, мокро, аж кістки ломить... Частина четверта. XXIII Невзначай свої

It is a good plan to have a book with you in all places and at all times. Most likely you will carry it many a day and never give it a single look, but, even so, a book in the hand is always a companionable reminder of that happier world of fancy, which, alas! most of us can only visit by playing truant from the real world. As some men wear boutonnieres, so a reader carries a book, and sometimes, when he is feeling the need of beauty, or the solace of a friend, he opens it, and finds both.

You must know that it is by the state of the lavatory that a family is judged.

XII. If there pushed any ragged thistle-stalk Above its mates, the head was chopped, the bents Were jealous else. What made those holes and rents In the dock's harsh swarth leaves, bruised as to baulk All hope of greenness? Tis a brute must walk Pashing their life out, with a brute's intents. XIII. As for the grass, it grew as scant as hair In leprosy; thin dry blades pricked the mud Which underneath looked kneaded up with blood. One stiff blind horse, his every bone a-stare, Stood stupified, however he came there: Thrust out past service from the devil's stud! XIV. Alive? he might be dead for aught I knew, With that red gaunt and colloped neck a-strain. And shut eyes underneath the rusty mane; Seldom went such grotesqueness with such woe; I never saw a brute I hated so; He must be wicked to deserve such pain. XV. I shut my eyes and turned them on my heart, As a man calls for wine before he fights, I asked one draught of earlier, happier sights, Ere fitly I could hope to play my part. Think first, fight afterwards, the soldier's art: One taste of the old time sets all to rights. XVI. Not it! I fancied Cuthbert's reddening face Beneath its garniture of curly gold, Dear fellow, till I almost felt him fold An arm to mine to fix me to the place, The way he used. Alas, one night's disgrace! Out went my heart's new fire and left it cold. XVII. Giles then, the soul of honour - there he stands Frank as ten years ago when knighted first, What honest man should dare (he said) he durst. Good - but the scene shifts - faugh! what hangman hands Pin to his breast a parchment? His own bands Read it. Poor traitor, spit upon and curst! XVIII. Better this present than a past like that: Back therefore to my darkening path again! No sound, no sight as far as eye could strain. Will the night send a howlet or a bat? I asked: when something on the dismal flat Came to arrest my thoughts and change their train. XIX. A sudden little river crossed my path As unexpected as a serpent comes. No sluggish tide congenial to the glooms; This, as it frothed by, might have been a bath For the fiend's glowing hoof - to see the wrath Of its black eddy bespate with flakes and spumes. XX. So petty yet so spiteful! All along, Low scrubby alders kneeled down over it; Drenched willows flung them headlong in a fit Of mute despair, a suicidal throng: The river which had done them all the wrong, Whate'er that was, rolled by, deterred no whit. XXI. Which, while I forded - good saints, how I feared To set my foot upon a dead man's cheek, Each step, of feel the spear I thrust to seek For hollows, tangled in his hair or beard! - It may have been a water-rat I speared, But, ugh! it sounded like a baby's shriek. XXII. Glad was I when I reached the other bank. Now for a better country. Vain presage! Who were the strugglers, what war did they wage, Whose savage trample thus could pad the dank soil to a plash? Toads in a poisoned tank Or wild cats in a red-hot iron cage - XXIII. The fight must so have seemed in that fell cirque, What penned them there, with all the plain to choose? No footprint leading to that horrid mews, None out of it. Mad brewage set to work Their brains, no doubt, like galley-slaves the Turk Pits for his pastime, Christians against Jews.

When Pope John's successors — Paul VI, John Paul II, and Benedict XVI — adamantly refused to alter anything having to do with the patriarchal and deeply misogynistic structure of Catholic power, and when they shored up a broad Catholic suspicion of every erotic impulse, the Church sacrificed the ongoing project of a humanely reformed Catholicism. Even under Francis, the us-against-them bipolarity that John XXIII stood against remains firmly in place, and it is still epitomized by men against women.

[Sonetto XXIII] Lasso! per forza di molti sospiri, che nascon de’ penser che son nel core, li occhi son vinti, e non hanno valore di riguardar persona che li miri. E fatti son che paion due disiri di lagrimare e di mostrar dolore, e spesse volte piangon sì, ch’Amore li ’ncerchia di corona di martìri. Questi penseri, e li sospir ch’eo gitto, diventan ne lo cor sì angosciosi, ch’Amor vi tramortisce, sì lien dole; però ch’elli hanno in lor li dolorosi quel dolce nome di madonna scritto, e de la morte sua molte parole.

Була темна осіння ніч. Дощ, як крізь підситок, сіяв — густий та дрібний; з землі вставала важка пара, закутувала усе в своє вогке запинало, котре не давало бачити, що діється на землі. Скрізь тихо, темно, сумно, наче у мертвому царстві. Під таку годину завжди важко дишеться, сумно живеться. Добрі люди, аби смеркло, мерщій засовуються по своїх домівках; з вікон низеньких сільських хат блимає світло якимись жовтими кружалами. Кожному чогось не по собі. Всяк не знає, що розпочати, як би хоч трохи розважитись... Частина четверта. XXIII Невзначай свої

Here are some people who have written books, telling what they did and why they did those things: John Dean. Henry Kissinger. Adolf Hitler. Caryl Chessman. Jeb Magruder. Napoleon. Talleyrand. Disraeli. Robert Zimmerman, also known as Bob Dylan. Locke. Charlton Heston. Errol Flynn. The Ayatollah Khomeini. Gandhi. Charles Olson. Charles Colson. A Victorian Gentleman. Dr. X. Most people also believe that God has written a Book, or Books, telling what He did and why—at least to a degree—He did those things, and since most of these people also believe that humans were made in the image of God, then He also may be regarded as a person… or, more properly, as a Person. Here are some people who have not written books, telling what they did… and what they saw: The man who buried Hitler. The man who performed the autopsy on John Wilkes Booth. The man who embalmed Elvis Presley. The man who embalmed—badly, most undertakers say—Pope John XXIII. The twoscore undertakers who cleaned up Jonestown, carrying body bags, spearing paper cups with those spikes custodians carry in city parks, waving away the flies.

I was only beginning to enter into the infinite subtlety of Gregorian chant. It was - and remains - the only public prayer I have ever been able to engage in without feeling like a phony and a jackass. But then, one day in 1965 or so, it was simply abolished. With a stroke of his pen, Pope John XXIII - who had such good ideas about other things - declared that liturgy would henceforth be in the vernacular language of the people. That was, effectively, the end of Latin chant. Then all those monks and nuns who had devoted hours and hours a day began to sicken and fall into depressions, but nobody noticed for a long time. Maybe, as I can well believe, the music toned up their systems in some mysterious way. Or perhaps chant really was a language that God understood. Faced with numerous liturgical scholas shrieking away in the new vernacular hymns, Divinity may have covered its ears and withdrawn, leaving the monks to pine. We parish musicians, illiterate in anything written after the 13th century, stumbled around trying to score liturgies for guitar and bongo drums, trying to make sense of texts like "Eat his body! Drink his blood!" It wasn't because the music got so bad that I quit going to Mass, but it certainly was the beginning of my doubts about papal infallibility.

O Lord, do not let us turn into “broken cisterns” that can hold no water… do not let us be so blinded by the enjoyment of the good things of earth that our hearts become insensible to the cry of the poor, of the sick, of orphaned children and of those innumerable brothers and sisters of ours who lack the necessary minimum to eat, to clothe their nakedness, and to gather their family together in one roof.

PART II THE RETURN OF ODYSSEUS TO HIS OWN COUNTRY CHAPTER V. Odysseus on the Island of Calypso VI. Odysseus Constructs a Raft and Leaves the Island VII. Odysseus is Saved on the Island of Scheria VIII. Nausicaä is Sent to the River by Athena IX. Odysseus Arrives at the Palace of Alkinoös X. Odysseus in the Halls of Alkinoös XI. The Banquet in Honor of Odysseus XII. Odysseus Relates His Adventures XIII. The Lotus-Eaters and the Cyclops XIV. The Cave of the Cyclops XV. The Blinding of the Cyclops XVI. Odysseus and His Companions Leave the Land of the Cyclops XVII. The Adventures of Odysseus on the Island of Æolus XVIII. Odysseus at the Home of Circè XIX. Circè Instructs Odysseus Concerning His Descent to Hades XX. The Adventures of Odysseus in Hades XXI. Odysseus Converses with His Mother and Agamemnon XXII. Conversation with Achilles and Other Heroes XXIII. The Return of Odysseus to the Island of Circè XXIV. Odysseus Meets the Sirens, Skylla, and Charybdis XXV. Odysseus on the Island of Hēlios XXVI. The Departure of Odysseus from the Island of Scheria XXVII. Odysseus Arrives at Ithaca XXVIII. Odysseus Seeks the Swineherd

Here are some people who have written books, telling what they did and why they did those things: John Dean. Henry Kissinger. Adolf Hitler. Caryl Chessman. Jeb Magruder. Napoleon. Talleyrand. Disraeli. Robert Zimmerman, also known as Bob Dylan. Locke. Charlton Heston. Errol Flynn. The Ayatollah Khomeini. Gandhi. Charles Olson. Charles Colson. A Victorian Gentleman. Dr. X. Most people also believe that God has written a Book, or Books, telling what He did and why—at least to a degree—He did those things, and since most of these people also believe that humans were made in the image of God, then He also may be regarded as a person… or, more properly, as a Person. Here are some people who have not written books, telling what they did… and what they saw: The man who buried Hitler. The man who performed the autopsy on John Wilkes Booth. The man who embalmed Elvis Presley. The man who embalmed—badly, most undertakers say—Pope John XXIII. The twoscore undertakers who cleaned up Jonestown, carrying body bags, spearing paper cups with those spikes custodians carry in city parks, waving away the flies. The man who cremated William Holden. The man who encased the body of Alexander the Great in gold so it would not rot. The men who mummified the Pharaohs. Death is a mystery, and burial is a secret.

Here are some people who have written books, telling what they did and why they did those things: John Dean. Henry Kissinger. Adolph Hitler. Caryl Chessman. Jeb Magruder. Napoleon. Talleyrand. Disraeli. Robert Zimmerman, also known as Bob Dylan. Locke. Charlton Heston. Errol Flynn. The Ayatollah Khomeini. Gandhi. Charles Olson. Charles Colson. A Victorian Gentleman. Dr. X. Most people also believe that God has written a Book, or Books, telling what He did and why—at least to a degree—He did those things, and since most of these people also believe that humans were made in the image of God, then He also may be regarded as a person . . . or, more properly, as a Person. Here are some people who have not written books, telling what they did . . . and what they saw: The man who buried Hitler. The man who performed the autopsy on John Wilkes Booth. The man who embalmed Elvis Presley. The man who embalmed—badly, most undertakers say—Pope John XXIII. The twoscore undertakers who cleaned up Jonestown, carrying body bags, spearing paper cups with those spikes custodians carry in city parks, waving away the flies. The man who cremated William Holden. The man who encased the body of Alexander the Great in gold so it would not rot. The men who mummified the Pharaohs. Death is a mystery, and burial is a secret.

Here we should notice a peculiar fact: that there are movements which are both essentially involuntary and yet confined to persons - to creatures with a self-conscious perspective. Smiles and blushes are the two most prominent examples. Milton puts the point finely in Paradise Lost: for smiles from Reason flow, To brute denied, and are of love the food. These physiognomic movements owe their rich intentionality to this involuntary character, for it is this which suggests that they show the other 'as he really is'. Hence they become the pivot and focus of our interpersonal responses, and of no response more than sexual desire. The voluntary smile is not a smile at all, but a kind of grimace which, while it may have its own species of sincerity—as in the smile of Royalty, which as it were pays lip-service to good nature — is not esteemed as an expression of the soul. On the contrary, it is perceived as a mask, which conceals the 'real being' of the person who wears it. Smiling must be understood as a response to another person, to a thought or perception of his presence, and it has its own intentionality. To smile is to smile at something or someone, and hence when we see someone smiling in the street we think of him as 'smiling to himself, meaning that there is some hidden object of his present thought and feeling. The smile of love is a kind of intimate recognition and acceptance of the other's presence - an involuntary acknowledgement that his existence gives you pleasure. The smile of the beloved is not flesh, but a kind of stasis in the movement of the flesh. It is a paradigm of 'incarnation': of the other made flesh, and so transforming the flesh in which he is made. Thus the smile of Beatrice conveys her spiritual reality; Dante must be fortified in order to bear it, for to look at it is to look at the sun (Paradiso, XXIII, 47—8): tu hai vedute cose, che possente set fatto a sostener lo riso mio.

Kashmir Shaivism also developed an integrated and effective method of spiritual practice that includes intense devotion, the study of correct knowledge, and a special type of yoga unknown to other systems of practical philosophy. These three approaches are meant to be carefully integrated to produce a strong and vibrant practice. Yoga is the main path that leads to Self-realization, theoretical knowledge saves yogins from getting caught at some blissful but intermediary level of spiritual progress, and devotion provides them the strength and focus with which to digest correctly the powerful results of yoga and so avoid their misuse. This is a practice for both the mind and the heart. The teachings offers offer a fresh and powerful understanding of life that develops the faculties of the mind, while the devotional aspects of Kashmir Shaivism expand the faculties of a student’s heart. Combined together, both faculties help students reach the highest goal to which Shaiva yoga can dead them. The yoga system of Kashmir Shaivism is known as the Trika system. It includes many methods of yoga, which have been classified into three groups known as sambhava, sakta, and anava. Sambhava yoga consists of practices in direct realization of the truth, without making any effort at meditation, contemplation, or the learning of texts. The emphasis is on correct being, free from all aspects of becoming. This yoga transcends the use of mental activity. Sakta yoga consists of many types of practices in contemplation on the true nature of one’s real Self. Anava yoga includes various forms of contemplative meditation on objects other than one’s real Self, such as the mind, the life-force along with its five functions (the five pranas), the physical form along with its nerve-centers, the sounds of breathing, and different aspects of time and space. Trika yoga teaches a form of spiritual practice that is specific to Kashmir Shaivism. This system, along with its rituals, has been discussed in detail in Abhinavagupta’s voluminous Tantraloka, which is one of the world’s great treatises on philosophy and theology. Unlike many other forms of yoga, the Trika system is free from all types of repression of the mind, suppression of the emotions and instincts, and starvation of the senses. It eliminates all self-torturing practices, austere vows or penance, and forcible renunciation. Shaiva practitioners need not leave their homes, or roam as begging monks. Indifference (vairagya) to worldly life is not a precondition to for practicing Trika yoga. Sensual pleasures automatically become dull in comparison with the indescribable experience of Self-bliss. This is a transforming experience that naturally gives rise to a powerful form of spontaneous indifference to worldly pleasures. Finally, regardless of caste, creed, and sex, Trika yoga is open to all people, who through the Lord’s grace, have developed a yearning to realize the truth, and who become devoted to the Divine. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxiii-xxiv

Juan XXIII y Benigno Zaccagnini hacían simplemente lo que se esperaba de ellos, y no hay razón para que hubiera que felicitarlos por eso.

To whom is sorrow, saith Solomon, Pro. xxiii. 39, to whom is woe, but to such a one as loves drink?

Concern yourself not with what you tried and failed in, but with what is still possible to do. —Pope John XXIII

Todo se volvió cuestión de saber o no saber, mientras el guion era reemplazado por una catarata de improvisaciones. Cortes de pelo, dietas, música grabada de las radios, los ritmos desobedientes de mi cuerpo, el delantal por la túnica, la plaza vacía, minas en tetas en las revistas, el rímel contrabandeado a pesar de mamá, la gimnasia frente al televisor, Mazinger y los Hardy Boys, el Papa visto por un aparatito de cartón con un espejito en la punta, la multidad acalorada por tomos de papilla evangelizadora. Sombra celeste hasta las cejas, auscultación de entrepiernas, corpiños por zapatos de charol, los himnos de la tele como Sancor pero peor, la plaza llena, más Hardy Boys, toqueteos, los primeros asaltos con Coca Cola, polleras plato, comunicados de miles de cifras, minas en tanga, la plaza llena, el americano más vendido, minifaldas, escudos, Kiss y la matanza de pollitos, medias de nailon por vinchas, el fin de las Trillizas de Oro, graffitis silenciados, los domingos eternos para la juventud. Las instrucciones sonámbulas de mis maestras, más minas en bolas, banderitas, blanco y negro, más instrucciones, procedimientos, celeste y blanco, DNI, papeles más, papeles menos, fuga en el siglo XXIII, aros de plástico por anillitos de oro, maestras que nos mostraban —como si en vez de un cuadernillo de defensa civil estuvieran siguiendo un manual de demonología— cómo se evitaba cualquier tipo de peligro si uno lograba pararse debajo del marco de una puerta.

XXIII Memento Mori The Book is Writ So lift the cover! Run the race And be a lover. In hope, & love & faith Abound! There's time to sleep When underground!

John XXIII wrote ‘Therefore, in this age of ours, which prides itself on its atomic power, it is irrational to think that war is a proper way to obtain justice for violated rights.

It is obvious that if many bishops had acted like Msgr. de Castro Mayer, Bishop of Campos in Brazil, the ideological revolution within the Church could have been limited, because we must not be afraid to affirm that the current Roman authorities, since John XXIII and Paul VI, have made themselves active collaborators of international Freemasonry and of world socialism. John Paul II is above all a communist-loving politician at the service of a world communism retaining a hint of religion. He openly attacks all of the anti-communist governments and does not bring, by his travels, any Catholic revival. These conciliar Roman authorities cannot but oppose savagely and violently any reaffirmation of the traditional Magisterium. The errors of the Council and its reforms remain the official standard consecrated by the Profession of Faith of Cardinal Ratzinger in March 1989.

XXIII. PROTECTION AGAINST THE STATE

La tecnología tiene a la raza humana en un aprieto del cual no es probable que haya ninguna salida fácil. XXIII.

Proebe, fui mi, cor tuum mihi: Dame, hijo mío, tu corazón (Pr. XXIII, 26).

It is fashionable today to praise the Church of the first four centuries, to extol primative practice. How would the Church of the first four centuries have regarded Archbishop Whealon? Anyone who is remotely acquainted with Church history can give one answer and one answer only. Archbishop Whealon would have been regarded as an apostate; he would have been anathemized, and every true Catholic bishop would have broken off communion with him. I believe that the Church of the first four centuries was right. I believe that Archbishop Whealon is at least a de facto apostate. It seems a harsh thing to say. It may make me appear harsh and intolerant - but nonetheless it is the truth. Cardinal Newman has a magnificent sermon upon this very point, "Tolerance of Religious Error". He castigates those who concern us not to uphold truth but to avoid the appearance of being intolerant. Once again I must repeat, those who possess the truth, those who love the truth, cannot tolerate error . . . Furthermore, I submit that Archbishop Whealon's conduct would have been considered incompatible with Catholicism not only by the Church of the first four centuries - it would have resulted in his immediate excommunication by every Roman Pontiff up to and including Pope John XXIII. I accept that what I am saying will make me appear singular, intemperate, and extreme in the ecumenical climate of the Conciliar Church but the viewpoint I am putting forward would have been accepted by 99% of Catholics up to Vatican II. Read the encyclical Mortalium Animos of Pope Pius XI, read the relevant encyclicals of Pope Pius XII. If Archbishop Whealon is right, the the Church has been wrong for 2,000 years. (chapter 8)

This is why, back in 1554, a priest carrying the eucharist (the little Jesus cookie) could stand before a family of Christians in Scotland, tied to posts with dried brush up to their waists. He’d hold that piece of bread before them and ask if what he held in his hand was actually the body, blood and deity of Jesus Christ. When they said, “No, it is only a symbol,” the priest’s assistant placed his flaming torch into the brush and set those Bible-believers on fire. As the victims screamed in agony, the priest held up his crucifix and said, “All this is for the greater glory of God.” It holds firm, just as strong today, as it did in the time of the Middle Ages, that anyone who ridicules it, or says that it only represents Christ, is damned. The Vatican II Council re-affirmed this. Pope John XXIII said, “I do accept entirely all that has been decided and declared at the Council of Trent.

The process of Jewish-Christian reconciliation would therefore have to wait until Pius’s death in 1958. His successor, Pope John XXIII, took extraordinary steps to protect Jews during World War II while serving as papal nuncio in Istanbul, including issuing them lifesaving false passports. He was old when the Ring of the Fisherman was placed on his finger, and sadly his reign was brief. Not long before his death in 1963, he was asked whether there was anything to be done about the devastating portrayal of Pius XII in Rolf Hochhuth’s searing play The Deputy. “Do against it?” the incredulous pope reportedly replied. “What does one do against the truth?

His relations with the papacy had also begun to sour. Escrivá had never warmed to Pope John XXIII, who had been elected after the death of Pius XII in 1958 and quickly became known as the “good pope” for his efforts to liberalize the Church.

The culmination of John XXIII’s bid to repair relations between Catholics and Jews in the wake of the Holocaust was the milestone declaration of the Second Vatican Council known as Nostra Aetate. Opposed by many Church conservatives, it declared that Jews were not collectively responsible for the death of Jesus or eternally cursed by God. The great historical tragedy is that such a statement had to be issued in the first place. But for nearly two thousand years, the Church taught that Jews as a people were guilty of deicide, the very murder of God. “The blood of Jesus,” wrote Origen, “falls not only on the Jews of that time, but on all generations of Jews up to the end of the world.” Pope Innocent III wholeheartedly agreed. “Their words—‘May his blood be on us and our children’—have brought inherited guilt upon the entire nation, which follows them as a curse where they live and work, when they are born and when they die.” Were such words spoken today, they would rightly be branded as hate speech.

Pero ¿cómo se expresa el ser libre? Solo a través de un modo: actuando para liberar.

It is easier for a father to have children than for children to have a real father. —Pope John XXIII

May the new era be an era of liberty and respect for everyone--including writers! Only through liberty and respect for culture can Europe be saved from the cruel days of which Montesquieu spoke in the Esprit des lois: "Thus, in the days of fables, after the floods and deluges, there came forth from the soil armed men who exterminated each other." Boook XXXII, Chapter XXIII.

For some of us God makes leisure. He makes us lie down (Psa. xxiii. 2) that He may make us look up.

Since Daniel eight suggests that the Antichrist will come from a new small and insignificant country, I personally believe that the Assyrians will soon create their new independent country. This new country will probably be born within the region of the Nineveh plains of Northern Iraq. This region is at the heart of the ancient Syrian division of the Grecian Empire. Perhaps this new small Assyrian country will encompass parts of modern Syria since the Nineveh Plains of Northern Iraq are near the Syrian border. The idea of an Assyrian independent state is not new.                              In 1931 and 1932, the League of Nations received at least five petitions from Assyrian groups. The first two petitions were dated October 20th and 23rd, 1931. These came from representatives of Assyrians in Iraq including Mar Eshai Shimun XXIII, the Patriarch of the Church of the East. They requested that the Assyrians in Iraq be transported to land under the rule of one of the Western nations or, failing that, to Syria, which was still a French Mandate. Neither Britain nor Iraq objected to this idea, but no country volunteered to take the Assyrians. Britain argued that creation of a homeland was unnecessary because once Assyrians abandoned their quest for an autonomous homeland; they would become an integrated and "useful" part of Iraq. The third petition sought the recognition of Assyrians as a millet (nation) within Iraq and the creation of an Assyrian region within Iraq by redrawing Iraq's border with Turkey to include within Iraq the Turkish regions that Assyrian refugees in Iraq had lived in prior to their expulsion from Turkey. Failing this, the petition requested a special homeland within the existing borders of Iraq, made up of the whole of the district of Amedia plus adjacent parts of Zakho, Dohuk and Aqra, for the Assyrian refugees from Turkey then in Iraq. The fourth petition, dated September 21, 1932, was signed by 58 people claiming to represent 2,395 families. The final petition, dated September 22, 1932, is another from Mar Shimun. It alleges that the Assyrians have a right to claim their original homes or suitable substitutes from the United Kingdom, for whom the Assyrians fought in the First World War. It requests the return of the Hakkiari province or resettlement along the lines sought in the third petition. The petition noted that the Assyrians had voted for Iraq in the plebiscite for the Mosul Liwa based on the League's 1925 recommendation that the Assyrians be given local autonomy.26 (Emphasis mine)

Pope Saint John XXIII wrote an Encyclical which not only rejected war but offered a proposal for peace. He addressed his message Pacem in Terris to the entire “Catholic world” and indeed “to all men and women of good will”. Now, faced as we are with global environmental deterioration, I wish to address every person living on this planet. In my Apostolic Exhortation Evangelii Gaudium, I wrote to all the members of the Church with the aim of encouraging ongoing missionary renewal. In this Encyclical, I would like to enter into dialogue with all people about our common home.

XXIII Tanta, mas tanta, a fama que havia, Até à Índia, Macau e Nagasaqui; Esta última que outra fama teria… De portugueses nasceria… ali… A cidade que tanto sofreria… Crueldade humana que jamais vi! Não! Deuses não podem ter sonhado! Decerto, aos Lusos não teriam guiado!

No consultes tus miedos, sino tus esperanzas y tus sueños. No pienses en tus frustraciones, sino en tus potencialidades insatisfechas. Preocúpate no con lo que intentaste y fallaste, sino con lo que todavía es posible que hagas. PAPA JUAN XXIII, RELIGIOSO

Now, concerning their opinion that the resurrection is not a second creation but is like the first coming-to-be, that is not sound, for the resurrection is another sort of creation [insha'] quite unrelated to the first. Indeed, there are many comings-to-be proper to man, and not simply two of them. And for that reason the most high said: That we may transfigure you and make you what you know not (LVI:61). And in the same way He said after creating the little lump, the clot, and the rest: then [We] produced it as another creation. So blessed be God, the Best of Creators! (XXIII:14) Indeed, sperm originates from the earth, the clot from sperm, the lump from the clot, [135] and the spirit from the lump. It was in response to the exalted origin of the spirit, to its glory, and to its being a divine thing, that He said: 'then [We] produced it as another creation. So blessed be God the best of creators!' (XXIII:14) And the most high said: They will ask thee concerning the Spirit. Say: the Spirit is by command of my Lord (XVII:85). So the creation of sensory perceptions after creating the spiritual foundation is another creation, while the creation of discernment which appears after seven years is yet another creation, and the creation of reason after fifteen years (or thereabouts) is a further creation. So each origination is a stage, so he created you by [diverse] stages (LXXI:14). Furthermore, the appearance of the characteristic of holiness [wilaya] in the ones endowed with with this quality is another creation, while the appearance of prophethood after that is yet another, indeed it is a kind of resurrection. So God-may He be praised and exalted-is the one who raises [ba ith] up the messengers, as He is the one who will raise us all up on the day of resurrection.

When John XXIII solemnly opened the Second Vatican Ecumenical Council, he said, “The Bride of Christ prefers to use the medicine of mercy rather than arm herself with the weapons of rigor.

CHAPTER XXIII POOR CANEBACK

Tips about prayer There is a good indicator that your prayer is “working.” The indicator is this: You begin to notice more the presence of God in the world around you and in the routine of your day. That’s a good sign. (Besides, it’s healthy because now you are seeing things as they are . . . because God is present in all these things.) When you pray, pray. This applies mostly to “public prayers” – grace before meals, a prayer before a meeting, singing a hymn. Don’t “perform” the prayer for others to hear, or simply to do it because you’re supposed to. Pray it. Consciously remind yourself that you are talking directly to God. Don’t force your kind of praying on someone else, or let someone else do this to you. There are a thousand ways to pray. If it tastes good, eat it. If not, try something else. That is why communal prayer should draw upon the most basic forms of prayer. They have the widest appeal. Planners and leaders should not impose their own tastes upon the group. ‘It’s your Church, Lord. I’m going to bed.’ – St. John XXIII’s prayer after a long day

Escucha el rumor escucha las cadenas que lleva el torrente oye, mira el terror cabalga en aras de bayoneta Acércate amor mío, no temas, ya pasará Nos cubrieron con lazos de dolor nos robaron el lenguaje de los astros No temas ya llegará la aurora En la negritud se volcó la imagen nos rompieron los cráneos y mis cabellos bañan la simiente Estréchate ya pasará el frío Se crecieron las negras raíces Serpiente verdesmeralda formada de cristal de gritos Nos negaron el silencio y nos acogotaron con sus voces Ya pasará amor mío no temas •Eduardo Santos, de la Facultad de Comercio de la UNAM, Revista de la Universidad, vol. XXIII, n. 1, septiembre de 1968

He took his mission as head of the Diocese of Rome very seriously and was more active and accessible within the diocese than past popes had been. This was in keeping with his affable personality and focus on pastoral responsibilities.

Setting the tone for the popes who would follow him, he ignored many of the monarchic trappings of the papacy. He rarely wore the tiara and preferred practical shoes to the more usual silk slippers. Vatican officials were no longer required to approach the pope by bowing three times and addressing him on their knees. Nor did they need to leave the room backwards. Pope John roamed the Vatican exploring and making friends with everyone from gardeners to bureaucrats. He used mealtimes as social opportunities to meet with people he needed or wanted to see.

appointed the first Vatican representative to the Assembly of the World Council of Churches held in New Delhi in 1961. This new association with the World Council of Churches constituted the Vatican’s first positive recognition of Protestant Christianity and the need to work together cooperatively with non-Catholic Christians.

I was told afterwards, that some of those men who took me were professing Christians, but, to me, they did not seem to live up to what they professed; they did not seem, by their practice, at least, to recognise that God as their God, who hath said, 'thou shalt not deliver unto his master, the servant which is escaped from his master unto thee, he shall dwell with thee, even among you, in that place which he shall choose, in one of thy gates, where it liketh him best; thou shalt not oppress him.'--Deut. xxiii, 15, 16

Angelo Giuseppe Roncalli said on the eve of the conclave that would elect him Pope John XXIII: “We are not here to guard a museum, but to cultivate a flourishing garden of life.

The new pastoral style, which John XXIII intended, has much to do with what he said during his opening speech, when he spoke about the medicine of mercy. Since that time, the theme of mercy has become fundamental not only for the council, but also for the entire pastoral praxis of the postconciliar church.

Nunca dudes en tender la mano a quien lo necesita; nunca dudes en aceptar la que se te tiende

The genius of love and the genius of hunger, those twin brothers, are the two moving forces behind all living things. All living things set themselves in motion to feed and to reproduce. Love and hunger share the same purpose. Life must never cease; life must be sustained and must create. Turgenev, Little poems in prose, XXIII

Yet on Christmas Day 1958 Pope John stepped forth from the Vatican and became the first pope since 1870 to make pastoral visits in his own diocese of Rome. He visited two hospitals followed on the next day by a visit to a prison. There, he told the hardened but now weeping inmates that he was their brother, and he embraced a murderer.

Early in 1959 he ordered the words “unbelieving” and “perfidious,” which were used with reference to Jews and Muslims, to be deleted from the Good Friday liturgy. Additional outreach followed. A pope had not met with the Archbishop of Canterbury for 400 years, ever since Elizabeth I had been excommunicated. Pope John met in the Vatican with the current Archbishop of Canterbury, the Most Rev. Geoffrey Francis Fisher, for approximately an hour on December 2, 1960. Then, for the first time in history, a Shinto high priest was received by a pope.

He who does not love does not know God’ (1 John 4:8). No foundation therefore remains for any theory or practice that leads to discrimination between man and man or people and people, so far as their human dignity and the rights flowing from it are concerned. The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion.

W kwietniu 1963 roku Jan XXIII opublikował encyklikę „Pacem in terris”, czyli „Pokój na ziemi”, w której zaatakował wyścig zbrojeń, wojnę nazwał pogwałceniem praw, a nie ich przywracaniem, i zaapelował o ochronę ludzi, którzy z powodów religijnych odmawiają służby wojskowej. Parę dni później Merton napisał do generała trapistów: „Dobrze, że encyklika papieża Jana XXIII nie musiała przechodzić przez naszą cenzurę: czy mógłbym wrócić do pisania?”. Usłyszał odmowę.

We are saved through the righteousness of Christ: he is made unto us righteousness; and therefore is prophesied of, Jer. xxiii. 6, under that name of “the Lord our righteousness.” In that the righteousness we are justified by is the righteousness of Christ, it is the righteousness of God: 2 Cor. v. 21, “That we might be made the righteousness of God in him.” Thus