lunes, 9 de noviembre de 2020

Noe y el diluvio: evidencia cronológica, histórica y arqueológica. Por Gérard Gertoux

 Jacket photograph: erratic boulder called the Gros Caillou (Lyon Croix-Rousse, height 254 m). In his ‘Geology of Lyon’, Roman (1926) attributes the Gros Caillou to the Mindel glacial period. David (1967) estimated that in the Lyon region, Würmian glaciers (70,000-20,000) spread more than those of Mindel (480,000-430,000) or Riss (180,000-100,000). The regional geological guide of G. Demarcq (1973) attributes this glacier to the Würm III period around -35,000. As the closest outcrops of this type of land are located in Haute Maurienne and Tarentaise, more than 175 km from Lyon, this erratic boulder must have been moved by glaciers during Riss toward -140,000 but according to the moving of ancient glaciers, based on the movement of moraines (rock debris), there is no evidence that any glaciers have reached less than 20 km from Lyon1 (with the exception of the Gros Caillou!).

As a result, explanations about erratic boulders are completly erratic.



















Big Rock: The Okotoks Erratic. According to geologists, this enormous quartzite block, weighing about 16,500 tonnes and measuring about 41 x 18 x 9 metres, was carried here on the surface of a glacier. It came from the Rocky Mountains (Canada) in the Jasper area (a location 450 km away), probably between 18 and 10 thousand years ago. That means that Canada was completely under a sheet of ice 10,000 years ago (a deluge of ice). This explanation gives you the shivers to think of it.




A Dating of the Deluge is it Attainable?

Abstract. Historians consider the biblical account of the Deluge as a myth. However, this famous event occurred at the earliest times of recorded history (Sumerian King List). Today scientists believe in the last ice age called Pleistocene ending in 10,000 BCE, but there is no witness (prehistory) of this planetary cataclysmic event and its existence is based solely on the (controversial) interpretation of its consequences and

their dating. The existence of erratic blocks and the disappearance of mammoths are presented as evidence of the last glaciation, but contrary to what one might think 14C dating provides conflicting results. Moreover, the sudden extinction of mammoths (some were found with food undigested in their stomachs or still unchewed in their teeth) would have been spread over thousands of years! Likewise, during the last glaciation the sea level would have decreased by at least 140 m (which is currently explained by the melting of glaciers) but such variations of the sea level did not occur during previous glaciations. Dating obtained by calibrated 14C is considered absolute by most experts but confrontation with the Egyptian chronology, in which some dates are fixed by astronomy, reverses this widespread belief. This comparison shows that dates obtained by 14C calibrated by dendrochronology match those from astronomy until 2200 BCE but before this date increase exponentially. Thus the rate of 14C tends gradually to 0 around 3500 BCE, which implies an important consequence: before 3500 BCE 14C dating is no longer possible.

The biblical and Sumerian accounts of the Deluge are very similar (which occurred in year 600 of Noah or Ziusudra) and suppose a dating around 3170 BCE according to the Septuagint. The period 3170-2800 is very poorly documented, the only remarkable event is the construction of the Tower of Babel then its abandonment and the emergence of languages. According to Mesopotamian literature the ziggurat of Babylon called "temple of the foundation of heaven and earth" in Sumerian was dedicated to Marduk. Many scholars estimate that these mythological texts have no historical value, but several Sumerian and Babylonian inscriptions have confirmed the antiquity of this ancient ziggurat and the name of its builder. Sumerian stories confirm the biblical version on four key points: a universal deluge; only one language at the origin; construction of the Tower of Babel and a sudden and simultaneous onset of languages (like Sumerian, Akkadian, Egyptian, etc.). Human longevity seems to have remained constant over the entire period from 3100 BCE up to now, which contradicts the biblical data concerning the relatives of Abraham who would have lived, prior to 1600 BCE, much more than 130 years. However, contrary to what popular common sense suggests, human limits are difficult to set by science. Studies on human longevity provide amazing data in accordance with the Bible. Thus, for unexplained reasons, the maximum age at death is not constant but increases regularly and since 1960 there is an unexplained acceleration of the increase.

The transmission of much historical and chronological data (reigns, lifetimes, long periods, etc.) as well as many proper names, is necessarily flawed, unless one believes in an unlikely infallibility of scribes. Thus, ancient texts, that have been preserved in more than one copy, have been compared to determine how much variation occurs between manuscripts. This kind of study showed that the most stable texts surveyed are those containing ritual instructions, which have led, for example, to the exact transmission of the Torah in the late Second Temple period. The accuracy of the transmission of the biblical text can be checked according to the accuracy of its chronology and through the comparison between the sum of the intermediate values and the total value indicated in the text. Textual criticism now favours an anteriority of the Septuagint text Vorlage (H*) on the proto-Masoretic which comes from an overhaul of this Vorlage, including chronological data from the book of Genesis. According to the reconstruction of chronological data, Jewish corrections of the Hebrew text (preserved in the Septuagint) were performed in two steps: after the onset of the Book of Jubilees (c. 160 BCE) durations in Genesis 5:3-31 were reduced by 100 years and were adopted by a part of the Jews, such as Eupolemus and by the Samaritans, and afterward, at the Synod of Yabneh (c. 90 CE), durations in Genesis 11:10-26 were also reduced by 100 years and were canonized by the rabbis (Pharisees). There was no dispute since the priests (Sadducees) no longer existed, neither did scrolls of the temple (except some of them which were retrieved by Josephus thanks to emperor Titus in 70 CE).


Is it important to want to date the Flood? James Barr, editor of the Journal of Semitic Studies and author of ‘Escaping From Fundamentalism’ also wrote about this topic2: I fear that the reading of this paper may lead to my expulsion from this Society: for the Society since its foundation has been expressly devoted to “useful knowledge,” and it is doubtful whether either Benjamin Franklin or Thomas Jefferson would have considered biblical chronology to be useful knowledge, or indeed to be knowledge at all. The only person I can appeal to for assistance is, perhaps, Sir Isaac Newton, whom they would both have respected. Newton devoted much time and effort to biblical chronology, and indeed at one stage, actually in his early thirties, made it his “dominant concern” and allowed it to crowd out his work on mechanics, optics, and such things. Moreover, I am encouraged by a happy recent event: namely, that the well-known scientist Stephen Jay Gould in a recent book has also gone back to the subject of biblical chronology and indeed has done me the honour of quoting my earlier writings on this matter. So perhaps I shall not be expelled after all. Anyway, what I want to say is that, though biblical chronology may in modern times seem to be an area for cranks and crackpots, in older times it occupied some of the greatest minds. Alongside Newton we may mention Martin Luther, who wrote a Supputatio annorum mundi or Reckoning of the Years of the World, and the great classical scholar Joseph Justus Scaliger (...) The striking thing about the biblical figures is the extreme longevity of the early humans according to the data used for biblical chronology. Adam was 130 years old when he had his son Seth and he lived 800 more after that. Methuselah was the record-breaker, living to 969 years of age. This sounds like a long time. But it was as nothing when compared with figures known from Mesopotamia. By the Sumerian King List, the first king ruled for 28,800 years and the second for 36,000. A total of eight kings took up 241,000 years, and then the Flood swept over the earth. This is known from modern discovery, but similar facts had been known from the writings (in Greek) of the Mesopotamian priest Berosus (believed to have had lived about 290 B.C.). This seems to indicate a common myth, with immensely long times culminating in a disastrous flood. The Hebrew figures for the first period are very much lower but still roughly proportional and belong to a similar legendary world. That is not to say that all the biblical figures are mythical, or “symbolic” as people often say. Many of the biblical figures, for example in the reigns of individual kings, may well be historical and accurate (...) This is significant for the question of modern “creationism,” which will certainly be in the minds of some of you. Modern creationists commonly want a world with a shorter duration than evolutionary theory requires, a world perhaps twelve thousand or fifteen thousand years old. Such a figure would be more like the biblical world but would not agree with it exactly or literally (...) In my opinion it was a big mistake for many of the mainline religious organizations when they opposed the creationists by saying that the Bible should not be taken literally. This is not what the creationists do. It is, on the contrary, what the churches and other organizations should do: that is, to argue that, in this respect, the Bible’s figures should be taken literally, because it is when they are taken literally that it becomes clear that they are not historically or scientifically true. Dating the deluge is in fact, at the present time, the touchstone of chronology and as chronology is the backbone of history, dating the Flood is therefore the touchstone of history in order to decide between myths and truth. Some would argue that the biblical flood must be a myth because scientists have found no evidence. Once again we have to define what is a proof. Thus what proves the existence of the last ice age called Pleistocene ending in 10,000 BCE because as there is no witness (that’s why this period is called prehistory) of this planetary cataclysmic event, its existence is based solely on the (controversial) interpretation of its consequences and their dating. The existence of erratic blocks and the disappearance of mammoths are presented as evidence of the last glaciation, but is it true?

Erratics were once considered evidence of a vast flood approximately 10,000 years

ago (according to radiocarbon measures), similar to the legendary floods described in the

texts of ancient civilizations throughout the world. Ancient legends of an epic flood come from many cultures including Mesoamerican, Sumerian (Epic of Gilgamesh), Hebrew (Old Testament) and Indian culture. In the 19th century, many scientists came to favour erratics as evidence for the end of the last glacial maximum (ice age) 10,000 years ago, rather than a flood. Geologists have suggested that landslides or rockfalls initially dropped the rocks on top of glacial ice (some of them are traced for more than 3,000 km!)3. The glaciers continued to move, carrying the rocks with them. When the ice melted, the erratics were left in their present locations. In fact erratics only prove that a large part of the earth was under water about 10,000 years ago. If the existence of this fact is not disputed its dating is still very problematic and even contradictory. For example, the erratic block called Le Gros Caillou in Croix-Rousse (Lyon, France) shows that the dating of glaciers is based on speculation and varies according to the authors4. In his ‘Geology of Lyon’, Roman (1926) attributes the Gros Caillou to the Mindel glacial period. David (1967) estimated that in the Lyon region, würmian glaciers (70,000-20,000) spread more than those of Mindel (480,000-430,000) or Riss (180,000-100,000). The regional geological guide of G. Demarcq (1973) attributes this glacier to Würm III period around -35,000. As the closest outcrops of this type of land are located in Haute Maurienne and Tarentaise, more than 175 km from Lyon this erratic block would have been moved by glaciers5 during Riss toward -140,000. That (provisional) conclusion is doubly hypothetical because the reconstruction of ancient glaciers is mainly based on the movement of moraines (rock debris) and erratic blocks (which could also be explained by a worldwide flood) and even if one accepts this hypothesis there is no evidence that glaciers reached less than 20 kilometres from Lyon6. As the dating of rocks derived from the original interpretation it relies on measures of the 14C/12C ratio in carbon (or oxygen 18O/16O) of elements contained in the strata in which are housed moraines and erratic blocks. Contrary to what one might think 14C dating provides

results even more surprising and often contradictory.

The extinction of mammoths, woolly rhinoceros, steppe bison, giant deer, the caves lion, caves bear, caves hyena, to speak only of the larger species, is linked to the end of the last glaciation toward -10,000. That mass extinction of many species is difficult to explain7 and even paradoxical because the global warming from -10,000 should have promoted the growth of vegetation needed for feeding these prehistoric animals. Furthermore, such climate changes were nothing new; numerous very similar warming episodes had occurred previously within the ice age of the last several million years without producing comparable megafaunal extinctions, so why should the last climate change have played a decisive role? In addition, the time and duration of that extinction cannot be dated. Most paleontologists located it about -10,0008 but some mammoths were still alive about -17009! The extinction of mammoths would have been spread over thousands of years. This new hypothesis has two problems: the cause of the extinction becomes incomprehensible and graveyards of mammoths show that these animals likely died suddenly. For example, a “cemetery” of about 156 mammoths was discovered10 (between 1970 and 1980) on the banks of the river Berelekh (Siberia). Despite the fact that many mammoths died in the same place gives the impression of a simultaneous death due to catastrophe such as a flash flood, a tusk from the base of the bone layer gave a date of 14,000 years ago, while scraps of skin and ligament from another spot were dated to 16,300 years ago11. Some mammoths were found with food undigested in their stomachs or still unchewed in their teeth, indicating that they died suddenly. It is estimated, from the trade in ivory tusks, that bones of tens of thousands of such mammoths have been found. The fossil remains of many other animals, such as lions, tigers, bears, and elk, have been found in common strata, which may indicate that all of these were destroyed simultaneously, not over a long period of time. As we can see all these data are contradictory. Is the biblical explanation better? Biblical explanations are usually rejected by the scientific community for the following reasons12: Positions and claims of creationists are incompatible with the advances of modern science, which proves that the Bible is not a book of science. Affix the label of scientist to creationism label is a real intellectual imposture and scientists need to inform the general public (...) The rejection of creationism from the scientific community is therefore a movement of liberation to archaic ideas and unsuited to the modern world, ideas are also a literal interpretation of Scripture rejected by the majority of believers (...) What to malicious attacks against science? Further research, whatever happens. To disseminate the results of numerous scholarly articles and popular mass market, accompanying documentary films and lectures. Using new communication technologies such as the Internet, among others. Maintain and develop education often compromised data science and its specific methods. This must be especially true mechanisms of evolution. Indeed, ignorance is an ally of literalists and revisionist (...) If such a flood had existed, geological evidence would be multiple. However, there is nothing (...) Firstly, geologists showed that marine transgression (rising of the sea level) in Lower Mesopotamia, a few hundred kilometres of the city flooded Ur, the capital of the Sumerians, about 5000 BCE (...) The floods mentioned in other mythologies could transmit the memory of the devastating effects of the rapidly melting ice of the last glaciation. Indeed, the latter has caused around the world, giant floods of streams, rivers and lakes, recorded by the geological record near the glacier, whose thickness can exceed 2000 meters. But it was not a universal flood. It is ironic that despite the enormous disproportion of media these scientists present themselves as victims of some “fundamentalists”. The socalled flood deception is explained through a surprising reasoning: since the geological record proves the existence of generalized giant floods then there was no universal flood (where is the logic?)! Similarly, thousands of entirely frozen mammoths found in Siberia are explained as follows: The death of mammoths can often be related to surface melting, in summer, permafrost, frozen ground in surface over thirty meters in Siberia. Their bodies then sink into the mud, where they cannot escape because of their weight (page 360). How can we imagine some herds of thousands of mammoths advancing calmly on the Siberian permafrost, disappearing gradually by getting bogged down in the mud? Such a scenario does not seem credible unless supposing a mammoth congenital stupidity.

The sudden disappearance of many animal species as well as moving erratic blocks would fit better with the biblical explanation of the Flood. The flood story is presented as an authentic history in the Gospels (Mt 24:37-39, Lk 17:26-27). According to the Bible there was at the origin some waters upon the earth (sea and ocean) and waters above the earth in the form of a vault of water (Gn 1:7). At the time of the Flood, in the year 600 of Noah, the vault of water fell to earth as rain for 40 days and all the mountains were covered and all living creatures disappeared with the exception of Noah and his ark (Gn 17-23). The disappearance of the vault of water (2Pe 3:5-6) resulted in a new climate (Gn 8:22) and its collapsing on the earth's crust led to the emergence of big mountains (Ps 104:6-8), which is consistent with the model of Pangaea in the plate tectonics. In the past the oceans were smaller and the continents were larger than they are now, as is evidenced by river channels extending far out under the oceans. It should also be noted that scientists have stated that mountains were much lower than at present, and some mountains have even been pushed up from under the seas. As to the present situation, it is said that: there is ten times as much water by volume in the ocean as there is land above sea level. Dump all this land evenly into the sea, and water would cover the entire earth, one and one-half miles [2,400 m.] deep (National Geographic, January 1945, p. 105). With the sudden opening of the ‘springs of the watery deep’ and "the floodgates of the heavens," untold billions of tons of water deluged the earth (Gn 7:11). This may have caused tremendous changes in earth's surface. The earth's crust is relatively thin (estimated at between 30 km and 160 km thick), stretched over a rather plastic mass thousands of kilometres in diameter. Hence, under the added weight of the water, there was likely a great shifting in the crust. In time new mountains evidently were thrust upward, old mountains rose to new heights, shallow sea basins were deepened, and new shorelines were established, with the result that now about 70 per cent of the surface is covered with water. This shifting in the earth's crust may account for many geologic phenomena, such as the raising of old coastlines to new heights. It has been estimated by some that water pressure alone was equal to "2 tons per square inch", sufficient to fossilize fauna and flora quickly13. Not only a universal flood would better explain the sudden and simultaneous disappearance of many animal species, but it would solve the following two enigmas:

> During the last glaciation the sea level would have decreased by at least 140 m14 (up to 170 m)15. The rise is currently explained by the melting of glaciers16, but it does not seem that these variations of the sea level (so important) occurred during the previous glaciations.

> The concentration of 14C during the last glaciation was much lower than at present17, this fact has been highlighted by dendrochronology (measure of age by the rings of a tree). Scientists suppose that the long-term variation correlates with fluctuations in the earth's magnetic field strength (the geomagnetic moment). The geomagnetic moment affects 14C production because cosmic rays are charged particles and are therefore deflected by a magnetic field. If the magnetic moment is high, more cosmic rays are deflected away from the earth and production of 14C will fall; if low, the production rises. This explanation is contradicted by measurements of changes in the geomagnetic field. Earth's magnetic field is the magnetic field that extends from the Earth's inner core to where it meets the solar wind, a stream of energetic particles emanating from the Sun. Its magnitude at the Earth's surface ranges from 25 to 65 μT. It is approximately the field of a magnetic dipole tilted at an angle of 11 degrees with respect to the rotational axis — as if there were a bar magnet placed at that angle at the centre of the Earth. However, unlike the field of a bar magnet, Earth's field changes over time because it is generated by the motion of molten iron alloys in the Earth's outer core (the geodynamo) and it is influenced by the Sun's magnetic field. Variations of the geomagnetic field are very complex because they involve its intensity, its inclination (latitude and longitude) and its declination (height). The results of the magnetic field measured at Paris18 have shown that, from -1000 to 2000, its average intensity varied from 45 to 85 μT19, its inclination varied from 55° to 75° and its declination from -30° to +30° (see below). Measures in different parts of the world20 have shown that variations in the magnetic field intensity between -5000 and 2000 are similar, with the same fluctuations, to those measured in Paris.






























If we compare these curves with the results of measurements of calibrated 14C ages we see that (figures on the right) the variations of the geomagnetic field between -1000 and 2000 have no significant effect on the average level of 14C (deduced from the gap between the calibrated and uncalibrated curves)21. According to the curve of carbon-14 calibrated by dendrochronology the age of the samples increases gradually from -1000 to -5000 (1000 years too old in -5000) thus the level of carbon-14 gradually decreased from -1000 to -5000, which would imply a gradual increase in the Earth's magnetic field during this period, when in fact it decreased slightly (average value K08). In conclusion, magnetic field variations do not allow one to explain the gradual decrease in the rate of carbon-14 from -1000 to -5000.

According to the biblical account, the earth was surrounded by a vault of water before the Deluge (perhaps in the stratopause where the temperature is at present around 0°C). Now water has the remarkable property of stopping neutrons very effectively since a screen of 23 mm thick stops 90% of neutrons (and a screen of 46 mm thick stops 99%), as demonstrated by nuclear pools. If there was water, 14C production could not take place, which would explain the decrease in 14C before -1000 (decreasing up to 0). Dating pharaohs' reigns both by carbon-14 and astronomy shows (by extrapolation) that the rate of carbon-14 fell to 0 around -3500 +/- 500. The orientation of the pyramids aligned with the stars (Dynasties IV and V) provides an astronomical dating and wooden sarcophagi (and other objects with carbon) allow a radiocarbon dating.



DATING THE DELUGE BY CARBON 14

In principle the method of radiocarbon dating is very simple since it is based on the

following reaction:


(…)


This reaction takes place in the upper atmosphere but over time an equilibrium is established in the layer of ambient air (98.89% of 12C; 1.11% of 13C; 1.18 10-12 of 14C). As carbon is present in the molecules of carbon dioxide (CO2) absorbed by all living beings, the rate of 14C is the same for all organisms that breathe carbon dioxide. When an organism dies the equilibrium with the atmosphere stops and the number of 14C atoms in its body decreases because of its natural disintegration (13.65 disintegrations/min/1g). It suffices to measure the rate of residual 14C and compare it to the current average rate knowing that the number of 14C atoms decreases by half every 5730 years22 following an exponential decrease. For example, if a residue has only 50% of the average rate in 14C its age can be estimated around 5700 years, if its residual rate is 25% then its age is 11,400 years, etc. If the initial average rate in 14C was 20% lower (80% instead of 100%) that would induce an artificial aging of the sample by about 2000 years (13,400 years instead of 11,400). And a variation of +/- 1% of the initial 14C modifies the age of the residue +/- 100 years (the effects of this change are not linear but exponential).



















To correct these variations in 14C versus time the actual age obtained thanks to

dendrochronology is used to establish calibrated 14C curves. The method is based on the

assumption that neutron production (average value) is substantially constant, but studies23

have shown that the rate of 14C has been modified by long-term factors such as:

O Isotopic fractioning: the lightest carbon atoms have chemical reactivity a little larger than the heavier ones, so that at the end of the chain of reactions there may be an enrichment (or depletion) of some isotopes compared to the natural environment. This can lead to a correction of 400 years.

O Reservoir effect: the surface of the ocean absorbs a large part of atmospheric carbon dioxide which when dissolved travels along the depths of the great ocean circulation loop.

Injected in depth in the North Atlantic, it returns to the surface after more than a thousand years (thus 14C ocean is delayed 400 years versus that of the atmosphere, thus aging all the dates by 400 years). This effect is significant because the reservoir of Oceanographic carbon is 40 to 60 times greater than that of the atmosphere24.

O Earth's magnetic field: it deflects charged particles from cosmic radiation, such as protons, which are at the origin of C14 (14C production is 5 times greater at the poles than at the equator). This field has varied by about a factor 2 in the past, which may age some dates of 50%.

O Magnetic field from the solar wind: the primary cosmic flux is largely modulated by the magnetic field from the interplanetary solar wind which fluctuates during the solar cycle of 11 years, leading to a correction of dates of +/- 5%.

O Burning of fossil materials: the massive release of carbon dioxide from (industrial) combustion of fossil fuel poor in 14C may age the environment artificially. A shrub that grows along highway, for example, can be "conventionally dated" from -10,000 or older. Similarly, on the flanks of volcanoes, fumaroles emission can locally enrich the atmosphere in ancient carbon.

O Reuse of materials: construction timber being a precious material, it was often reused. Thus the date of construction differs from that of the original wood.


O Atomic explosions: those of 1963 increased the level in 14C by 10%.

O Cosmic proton production of galactic origin: most of the galactic particles are accelerated in the shocks of supernova remnants for only a few thousand years25.


Measurements of 14C rate are unusable in its raw state to provide a dating, they must be calibrated by dendrochronology. Correspondence between the uncalibrated years BP and calibrated years BCE is complex, in addition, some parts of the curve are unusable such as the period 800-400 BCE called 'plateau of Hallstatt26' (because the value remains constant in years BP). Consequently reading the curve is difficult. The city of Rehob, for example, was burned in 2775 BP (stratum VI of the destruction), according to 14C dating27, corresponding to 970-960 BCE, during the (only) campaign of Shoshenq I in Palestine (as attested by the biblical text of 1Kings 14:25). Finkelstein and Piasetzky28 have reinterpreted these data to lower the date to 925-915 BCE (figure below on the right) to conform it to the "classic" chronology of Thiele (with many supposed and wrong co-regencies)29. However, this solution is unlikely, because differences in duration between the layers VI-V and V-IV would pass without reason from 45 and 50 years (ratio of 1) to 12 and 43 years (amazing ratio of 3.5). Such asymmetry in duration between the strata is not realistic30.


This example of calibrated 14C dating shows that the accuracy is about +/- 10 years over the period 1000-900 but overlapping areas can induce an uncertainty of at least 50 years for unfavourable locations. Also be aware that these measures are generally a cloud of points (statistically equated to a Gaussian curve). Furthermore, aberrant measurements are systematically ignored31 and rarely published to avoid reinforcing the sceptics32. In addition, interpretation of 14C measurements is complicated by the frequent presence of unknown contamination. The proportion in carbon 14 (in time) is reconstructed from measurements calibrated by dendrochronology. The result is not a linear correlation, but a sinuous curve33 with an increasing gap for dates before 1500 BCE:




Carbon-14 dates are noted BP (Before Present) and BC (Before Christ) with the

equivalence: age BC = age BP - 1950. Differences in dates come from variations in 14C rate, according to the two opposite curves34 (Δ14C = difference in 14C ‰). We note that the short-term variations in Carbon-14 seem chaotic (similar to a background noise) and in the long term there is a growing deficit from 1400 BC (e.g. Δ14C ≈ 8% in -3600, which corresponds to a gap of about 800 years). Datings before -10,000 by Carbon-14 are contradictory and their interpretation is controversial35 (Thermoluminescence measurements give the same surprising results)36. As these calibration curves date back well before -5000, this induces a question: how is it possible to measure the rings of a tree 7000 years old? In reality there is no such tree so old, the current record is a Bristlecone Pine in Nevada, called Prometheus, dated -2898 (to +/- 18 years) by counting the rings, consequently an artifice is used. The thickness of the rings depends on the climate of the year in which they are formed (the reality is much more complex because of frequent changes of climate in the past)37, giving a series of rings resembling a kind of bar code. It then suffices to put end to end the series obtained from different strains of ancient trees, as is done with a set of dominoes (figures below).

It is obvious that a particular sequence originating from a strain can be inserted in several places among the series, because of its short length from 100 to 300 years. In this case (very common), how does one choose the right position among the various possibilities? The answer is simple: depending on its probable position according to the carbon-14 chronology38, as recognized a specialist39: It is not uncommon that the various calculations involved do not absolutely agree. One must then decide. In almost all cases, the date finally chosen is always chosen in the best calculated proposals (...) it is very difficult to date an isolated wood less than 100 rings. With the support of radiocarbon, which sets a chronological range from 150 to 300 years, one can go down to 80 rings. Below this "length" the risk is great of falling into a well-known trap type, which is: the "beautiful" relationship in a "wrong" position. This means that if a set of rings is misplaced in the chain (see the figures above), all the calibration is distorted. The loop is closed and thus carbon-14 in fact serves to calibrate carbon-1440. There is clearly a failure in method.

Dating obtained by calibrated carbon-14 is considered absolute by most experts but confrontation with the Egyptian chronology, which some dates are fixed by astronomy, reverses this widespread belief41. This comparison42 shows that: dates obtained by carbon-14 calibrated (by dendrochronology) match to those from astronomy until -2200 (errors of measurement are not significant); before -2200 carbon-14 dating ages historical dates exponentially about 100 years around -2200 and 500 years around -2600. Radiocarbonists obviously offer to Egyptologists to adjust their dates by their own.



Carbon-14 dating provides a relative Egyptian chronology43 but the astronomical dating from the precise orientation of the pyramids44 of Dynasties IV and V (with the exception of that of Khephren, which is interpreted differently45) gives an absolute chronology (below). The accuracy of astronomical dates is about +/- 5 years46 based on a calculated difference of 19" per year due to the precession of the equinoxes. This angle variation is very low but if a building is now aligned on the pole star (celestial north), in 95 years it will be shifted relative to this star by approximately 0.5 degree (or 30'), which is the apparent diameter of the moon.


The duration as well as order of the reigns according to astronomy is in good agreement with the data coming from the Turin Canon (TC) except for Snefru. However even in this case the astronomical dating is better because it is confirmed by the number of cattle censuses, which were not bi-annual, as Egyptologists claim. The reconstruction47 of the early years of the reign of Djedkare Isesi (2323-2285) shows that cattle censuses were on a ratio48 of 1.7 (= 30/18). The ratio of "years after" compared to normal years, for the first 8 years of the reign is 0.37 (= 11/30) the same ratio, 0.36 (= 9/25) of intercalary years of the 25 years lunar cycle. The date of the first sed festival (= 30 years of reign) of Pepi I coincided with his 18th livestock census49, which confirms the theoretical ratio of 1.7 (=25/14) between census years and regnal years (= 30/18). Years "after" (= intercalar) are consistent with reign durations50 according to the equation: minimum duration of reign = number of census years x 1.7. The comparison is excellent between the durations calculated by astronomy and those from the Turin Royal Canon, which confirms the reliability of this document on chronology (but values from Manetho are often too high). A few durations in the Turin Canon (TC*) have been corrected. Snefru's reign is dated 2526-2480 and lasted 46 years, which is in agreement with the minimum length of 41 years (= 24x1.7) coming from the number of censuses. First years of the reign of Djedkare Isesi (the arrangement of "intercalary years" is too incomplete to allow a reconstruction of the 25-year lunar cycle):



The ancient harbour of Kheops (Wadi el-Jarf) delivered some papyri describing shipments of stones for his pyramid of which the highest date, corresponding to the end of his reign, is: after the 13th census51 (= year 23, like in the TC), which confirms the ratio 1.7 (=23/13) between the years of reign and the number of censuses. If this ratio was 2, Kheops' reign (50 years in Herodotus II:127!) would have lasted 28 years instead of 23 years.

Mesopotamian chronology can be reconstructed up to Sargon of Akkad. This period has few synchronisms which are precisely datable by astronomy (highlighted in blue) but reigns duration of the dynasties of Akkad, Uruk IV-V and Ur III are accurately known52 furthermore Sargon, Iš'ar-Damu King of Ebla and Pepi I were contemporaries53. The chronology of dynasties IX to XII is locked to the beginning of the XIIth in 1975 BCE and based on the sum of regnal years. The duration of the dynasties VII and VIII was brief because, according to Manetho, 70 kings would have ruled 70 days each (70x70 days = around 13 years) or a period about 8? years of instability (2126-2118?).



The relative chronology of the Ist Dynasty is very approximate due to uncertainty in

the names of pharaohs as well as the length of their reigns55:


These chronologies (above) of the Ist dynasty were reconstructed using data from Manetho (Man.), calibrated carbon 14 dating (C14 calib.), the Turin Canon (TC) and the Palermo Stone (PS). Although the Sothic rising during the reign of Djer (2774 BCE) is known56 it is not used for dating. These chronologies are improved if they are based on the astronomical dating of the reign of Snefru (2523-2479) and using a mean reign of 15 years (calculated from the 3rd Dynasty) for the reigns of the two first dynasties. The 2nd dynasty includes several pharaohs at Abydos in parallel with those at Memphis57 and the reigns calculated from the Palermo Stone are hypothetical58 (PS*) or speculative (bracketed). The reign of 40 years assigned to Ninetjer seems excessive compared with other pharaohs of the IInd Dynasty, in addition, it has no Sed festival (celebrated when a reign is above 30 years)59.






According to the above reconstruction, the reign of Djer is situated near -2800. The Djer's plate (opposite figure) mentions the oldest known heliacal rising of Sirius60, which was exceptional because this event occurs every year (around 17 July at that time). This astronomical phenomenon is depicted at top right by three symbols: the sun Râ above a cow with a feather on her head amidst of two horns and above a papyrus swamp. The star amidst of 2 horns (bottom left) symbolizes a heliacal rising of Sirius (the brightest star in the sky) associated with the goddess Hathor, just after a rising of Orion (associated with Horus) and after a rising of Venus (the brightest planet in the solar system), associated with the goddess Isis. Maat feather on her head symbolized the goddess Isis and the two horns symbolized the goddess Hathor (bottom right).















According to the Decree of Canopus (dated 238 BCE) the rising of Sothis (Sirius) and the rising of Isis (Venus) could occur at the same time. This extremely rare coincidence occurs only once every 243 years61 which explains why it was noteworthy to Egyptians. In addition, the coincidence between the beginning of the Nile’s flooding at the summer solstice (17 July)62 and the heliacal rising of Sirius63 was performed only at Buto in 2774 BCE64 (18 July). By chance there was also the heliacal rising of the new moon65 on I Akhet 1 (= 18 July)66. All these coincidences must have impressed the Egyptians. The double heliacal rising of Sirius and Venus was later represented by a heron associated with Isis with a star above the head (rising of Venus) at the same level of Sothis’ ankles (rising of Sirius). The origin of the Egyptian civil calendar is difficult to establish because of the lack of documents. However as the name of the first season (of 4 months each) was Akhet “flooding” it is logical to conclude that this calendar started with the flooding of the Nile, which coincided itself with the summer solstice (17 July at that time). The names of the next two periods of the calendar: Peret “offspring” and Shemu “heat”, are also in accordance with the seasons. From the 1st dynasties the sign of the year appears on ivory labels which implies the existence of a calendar and also annals were held from the beginning of historical times. On the ivory plate of king Djer there is a connection between the heliacal rising of Sirius in Buto (north of Heliopolis), represented as a cow (Hathor) and the beginning of the flood recorded by the sign Akhet. The hieroglyph depicting a sun (Ra‘) in the middle of 2 cow horns is read wpt-r‘ and means “beginning of the year”. Consequently the three hieroglyphs on Djer's plate (top right) means: Beginning of the year (sun Râ between 2 cow horns), rising of Sirius (Hathor cow) and rising of Venus (Isis’ feather) at the beginning of the flooding (I Akhet 1), which occurred only on 18 July 2774 BCE (see Annex).

By extrapolating the previous results, the C14 dating gives older reigns in an exponential way (4 times the gap, 7454 BCE instead of 3214 BCE through astronomy):






Despite measurements of the lengths of the 1st dynasty reigns by calibrated C14 being

imprecise67 (+/- 120 years) they age reigns toward -2800 by about 300 years compared to

the Egyptian chronology anchored on the Sothic rise of Djer.

From -2100 the difference in carbon-14 (Δ14C: 115 years <=> 1 ‰) increases much

faster if one takes into account the additional correction calculated from the dates obtained by astronomy. For example, the difference of dating by means of astronomy versus C14 (gap3) is 250 years in 1855 BCE but 1115 years in 2774 BCE. As a result we obtain a corrected Δ14C* curve in red (the calibrated ΔC14 curve is in grey):












The equation of the curve showing 14C rate (in %) versus time (t in years) is of the form: A = A0(1-e-(t+t0)/b). Calibrating the 14C measures by the dates from the Egyptian chronology based on astronomical dating gives the following curve68 (the reliability of dating by astronomy is assessed in the Annex):














Extrapolated part of the curve (before -2800) shows that the rate of C14 tends gradually to 0 around -3500, which implies an important consequence: before 3500 BCE calibrated C14 dating is no longer possible. Thus, because the carbon-14 dating is not calibrated by calculations based on astronomy the results are nonsensical because millions of years or even hundreds of millions of years appear. For example A piece of wood is fossilized in the Hawkesbury Sandstone, Australia, which most geologists date to the middle Triassic, about 225 to 230 million years ago. The wood was dated by Geochron (a commercial dating laboratory) using the C14 dating method. They determined its age to be only 33,720 +/- 430 years Before Present69 (contamination by recent microbes or fungicannot explain the discrepant age). Another example comes from the polystrate fossils. Tree trunk fossils are frequently found cutting across many geological layers70 —hence the name polystrate fossils (poly = many; stratum = layer). It is not possible that polystrate fossils were buried gradually over many thousands or hundreds of thousands of years because the top part of any tree would have rotted away before it could be protected by sediment. Polystrate fossils point to rapid burial and are evidence in favour of the reality of the global Flood recorded in the Bible. This is how Derek Ager, Emeritus Professor of Geology, University College of Swansea, trained under strict Lyellian uniformitarianism, describes some polystrate fossil tree trunks (below) that he illustrated in his book71: If one estimates the total thickness of the British Coal Measures as about 1000 m, laid down in about 10 million years, then, assuming a constant rate of sedimentation, it would have taken 100,000 years to bury a tree 10 m high, which is ridiculous. Alternatively, if a 10 m tree were buried in 10 years, that would mean 1000 km in a million years or 10,000 km in 10 million years (i.e. the duration of the coal measures). This is equally ridiculous and we cannot escape the conclusion that sedimentation was at times very rapid indeed and at other times there were long breaks in sedimentation, though it looks both uniform and continuous72.

























Derek Ager was no Bible believer, in fact he was disparaging of creationists, yet he could see, in spite of his training, that the geological evidence pointed to rapid sedimentation and burial. Further, although sedimentation looked ‘uniform and continuous’, he assumed that there had to be ‘long breaks in sedimentation’. Why? To preserve the idea that life on the earth is billions of years old (theory of evolution) —in spite of the evidence. In addition, Geologists have also found that some of the larger upright fossil trees found within Carboniferous coal-bearing strata show evidence of regeneration after being partially buried by sediments. In these cases, the trees were clearly alive when they were partially buried by sediments. The accumulated sediment was insufficient to kill the trees immediately because of their size. As a result, some of them developed a new set of roots from their trunks just below the new ground surface. Until they either died or were overwhelmed by the accumulating sediments (through millions of years!), these trees would likely have continued to regenerate by adding height and new roots with each increment of sediment, eventually leaving several meters of former "trunk" buried underground as sediments accumulated. For these geologists the fact that some trees continued growing during millions of years is scientifically logical!













Years ago, National Geographic published a remarkable photograph of a polystrate fossil, a fossilized tree that extended stratigraphically upward through several layers of rock in Tennessee. Its roots were in a coal seam, and the overlying deposits included bedded shale and thin carbon-rich layers. An advocate of any form of uniformitarianism would believe that it took many, many years to deposit this sequence of layers (much longer than it takes for a tree to grow and eventually die and decay), yet one vertical fossil extends through them all. The specific strata surrounding the fossil provided a history. According to uniformitarianism, many years are required for a thick layer of peat to accumulate in a swampy environment. This type of location is quite different from the marine environment in which tiny shale-sized particles are deposited. Over "millions and millions of years" of heat and pressure generated by the subsequently deposited overlying marine sediments, the peat is thought to have metamorphosed into coal. The tree was a mature tree, yet could not have grown in the location where the surrounding shale was deposited, since trees don't live long under the sea. Furthermore, the time required for shaley sediments to accumulate must be added to the tree's lifespan, as must the time to deeply bury the coal precursor and create the pressure to generate enough heat to alter the peat into coal. No scenario possible today could account for this sequence of events if evolution’s interpretation of earth history is true. Creationists immediately recognized the educational value of this remarkable fossil73, but evolutionists routinely ignore it. The name polystrate ("many layers") is used only by creationists. You will seldom find it in the standard literature, even though the related concepts are easily grasped. Unfortunately, National Geographic requires a not-insignificant fee for the use of its photographs, and only on occasion was this one (opposite photo) used by creationists. In addition to dating, the fact of finding a scientific explanation for the formation of fossils, is another source of troubles for geologists. For example some sea fossils have been found on mountaintops, consequently, these indicate that the sea once covered the mountains, as teaches the Bible. The ammonites slab of Digne-les-Bains (Alpes-de-Haute-Provence) is a remarkable natural site consisting of a rock stratum containing a large number of fossilized ammonites. This slab inclined at 60° is made of limestone (photo below). It has approximately 1500 ammonites of which 90% are of the species Coroniceras multicostatum dating from Sinemurian (Jurassic). These ammonites can reach a diameter of 70 cm. One can also see some nautilus, Belemnites, scallops and other bivalves. It is estimated that the thickness of the deposit to 20 cm was set up over a period of about 100,000 years.






As one can see the slab (44°7'10" N, 6°14'2" E) is on a mountaintop (c. 700 m). This means that the Alps were under the ocean (65 million years ago)! However, analysis of fossil allows an even more startling conclusion, not only the Alps were under water but the thickness of this layer of water would have been between 3,000 and 5,500 meters. The appearance of these fossils helps us to understand the sedimentation conditions. The excellent preservation of the shells shows information regarding the marine dynamism having presided over the deposition conditions: a stirred medium, such as a beach, coast, where wave action is strongly felt, tends to break the shells and leads to accumulation of fragments, forms deposits in the form of gong or coquina. The vast majority of the shells of the slab being intact, almost, this has led to the hypothesis of a depositional environment quieter, deeper, and longer preserved. In addition, this deposition is carried out above the Carbonate Compensation Depth (CCD), and therefore at an average depth74. Paradoxically, despite their making fun of the biblical Flood, which says: He has established the earth on its foundations; It will not be moved from its place forever and ever. You covered it with deep waters as with a garment. The waters stood above the mountains. At your rebuke they fled; At the sound of your thunder they ran away in panic —Mountains ascended and valleys descended— to the place you established for them. You set a boundary that they should not pass, that they should never again cover the earth (Ps 104:4-9), geologists yet use the same explanation for the formation of the earth. In fact the main disagreement between those who believe in geology and those who believe in the Bible is the dating of a worldwide deluge (called Paleo-Tethys Ocean): several tens of millions of years for geologists versus several thousands of years for believers. Most of the time the main reason to make one’s choice is not based on scientific evidence (because there isn’t any) but rather on belief in creation (Bible) or in the theory of evolution. In the last chapter of his famous book: On the Origin of Species (1859), Charles Darwin explains: As this whole volume is one long argument, it may be convenient to the reader to have the leading facts and inferences briefly recapitulated. That many and grave objections may be advanced against the theory of descent with modification through natural selection, I do not deny. I have endeavoured to give to them their full force. Nothing at first can appear more difficult to believe than that the more complex organs and instincts should have been perfected, not by means superior to, though analogous with, human reason, but by the accumulation of innumerable slight variations, each good for the individual possessor. Nevertheless, this difficulty, though appearing to our imagination insuperably great, cannot be considered real if we admit the following propositions, namely, —that gradations in the perfection of any organ or instinct, which we may consider, either do now exist or could have existed, each good of its kind,— that all organs and instincts are, in ever so slight a degree, variable, —and, lastly, that there is a struggle for existence leading to the preservation of each profitable deviation of structure or instinct. The truth of these propositions cannot, I think, be disputed. Yet, as we have reason to believe that some species have retained the same specific form for very long periods, enormously long as measured by years, too much stress ought not to be laid on the occasional wide diffusion of the same species; for during very long periods of time there will always be a good chance for wide migration by many means. A broken or interrupted range may often be accounted for by the extinction of the species in the intermediate regions. It cannot be denied that we are as yet very ignorant of the full extent of the various climatical and geographical changes which have affected the earth during modern periods; and such changes will obviously have greatly facilitated migration. As an example, I have attempted to show how potent has been the influence of the Glacial period on the distribution both of the same and of representative species throughout the world. We are as yet profoundly ignorant of the many occasional means of transport. With respect to distinct species of the same genus inhabiting very distant and isolated regions, as the process of modification has necessarily been slow, all the means of migration will have been possible during a very long period; and consequently the difficulty of the wide diffusion of species of the same genus is in some degree lessened. As on the theory of natural selection an interminable number of intermediate forms must have existed, linking together all the species in each group by gradations as fine as our present varieties, it may be asked, Why do we not see these linking forms all around us? Why are not all organic beings blended together in an inextricable chaos? With respect to existing forms, we should remember that we have no right to expect (excepting in rare cases) to discover directly connecting links between them, but only between each and some extinct and supplanted form. Even on a wide area, which has during a long period remained continuous, and of which the climate and other conditions of life change insensibly in going from a district occupied by one species into another district occupied by a closely allied species, we have no just right to expect often to find intermediate varieties in the intermediate zone. For we have reason to believe that only a few species are undergoing change at any one period; and all changes are slowly effected. I have also shown that the intermediate varieties which will at first probably exist in the intermediate zones, will be liable to be supplanted by the allied forms on either hand; and the latter, from existing in greater numbers, will generally be modified and improved at a quicker rate than the intermediate varieties, which exist in lesser numbers; so that the intermediate varieties will, in the long run, be supplanted and exterminated. “We have reason to believe” is a philosophical or religious allegation, not a scientific demonstration.

Because many clever people believe in the theory of evolution, which it is usually used to justify millions of years in dating, it is necessary to understand why such a theory is not scientific at all but rather a modern fairy tale: once upon a time (several millions of years ago) in a faraway country (somewhere in Africa) appeared by chance, thanks to a very tiny coincidence but possible statistically (natural selection), a new species: the first man (Pongo-Tarzan) and, in the same place at the same time, the first woman (Cheetah Lucy). This theory (of evolution) is scientifically impossible. First, the concept of species, which is the core of the theory, is not defined and the concept of subspecies is deliberately confused with the concept of varieties or races. The only scientific definition of species is interfertility (ironically, as in the Bible), but it involves a contradiction because two different species cannot have a common ancestor because the species barrier would have been breached. For example, there are many varieties (or races) of dogs which had a common ancestor "a couple of dog", similarly, there are many varieties (or races) of cats which had a common ancestor "a couple of cat", but dogs and cats of today were not able to have a common ancestor "a couple of dog-cat" because there has never been interfertility between dogs and cats. In the same way, there are many varieties (or races) of apes which had a common ancestor "a couple of ape", similarly, there are many varieties (or races) of human beings which had a common ancestor "a couple of human being", but monkeys and human beings of today were not able to have a common ancestor "a couple of ape-man" because there has never been interfertility between apes and human beings. Apes and human beings belong to two distinct species, not to two distinct varieties (or subspecies). In fact even the process of the evolution is not defined, because the “natural selection (a fairy godmother)”, which is its main cause, is only based on an unpredictable random process involving complex favourable/unfavourable features. Consequently, paleontologists are always able to predict the past but never the future. In fact, natural selection is really a wicked fairy because each year many species disappear but absolutely none appear. Biologists often argue that new species of flies, mice or mosquitoes have emerged, but this is completely wrong because they replace the words "varieties/ races/ kinds" with the word "species". As a result the common ancestor of the present fly was “a couple of fly”. According to the theory of evolution, there should be millions of intermediate species because there are millions of species. These intermediate species (shown in dotted lines in the family trees of species) are called “transitional species” or “missing links”. If you ask a biologist: How many “missing links” did you find, he will answer first: hundreds (or thousands), but if you ask him to give you exactly one demonstrable example, he will be in the inability to respond clearly. Besides, if you read some books specifically written to defend the theory of evolution and fight against creationist explanations, you will notice that these biologists use an impressive Newspeak in order to fool their readers. For example, modern paleontology has often classified Archaeopteryx as the most primitive bird, and several authors have done so75. However now it is not thought to be a true ancestor of modern birds, but rather, a close relative of that ancestor76 (“a cousin”), which means nothing scientifically. Each prominent biologist has his own definition for classifying the Archaeopteryx among birds, for some it is “a kind of missing link”, for others a “transitional species” which would be a “brother group (sic)77”, a “close relative”, a “cousin”, etc., according their imagination (and yours). For evolutionists, the Life Chain is a chain without intermediate links because they all have been lost because of bad luck. In the same way, fairies and witches existed in the past but we have no more trace today (probably because they only existed in fairy tales).

The most recent archaeological research on the prehistory of the Middle East78 trace the presence of man toward -600,000, homo sapiens toward -65,000 then Sumerian (Kish I) and Egypt (Dynasty I) civilizations simultaneously occurring toward -3000. This presentation of scientific appearance is actually a clever evolutionary propaganda because Paleolithic man never existed, the skeletons found only belonging to extinct species of primates. Australopithecus, for example, should be classified in the family of chimpanzee depending on the shape of his skull and feet (see pictures below).









The analysis of the skeletons79 show that “prehistoric men” most represented are those aged about 15 (70% of sinanthropes die at the age of 15 years), then Neanderthal man: 80% die before the age of 30 years, 95% before the age of 40, Cro-magnon: 62% die before the age of 30 years, 88% before the age of 40, Mesolithic man: 86% die before the age of 30 years, 95% before the age of 40). These lifetimes are characteristic of different species of monkeys (chimpanzees) or apes (gorillas, etc.).

The prehistorical datings are impressive but meaningless because they are beyond 10 periods of C14 (= 10x5730 years) the residual rate falling below 0.1% which is the lower limit of measurements. Ages beyond -60,000 only require that the original C14 ratio was close to 0 at this time, which could mean a period before the Flood. In addition, prehistoric men supposed to be the ancestors of the Sumerians had dolichocephalic skulls while the Sumerians had, without exception, brachycephalic skulls. There is therefore no relationship between these two groups of men. Archaeological explanations are misleading.

viernes, 23 de octubre de 2020

El Matrimonio como institución natural. Suma Teológica, Suplemento, cuestión 41.

  El sacramento del matrimonio Pregunta 41: Sobre el sacramento del matrimonio como institución natural. 

Entonces debemos ocuparnos del matrimonio. Primero, como institución natural. Segundo, como sacramento. En tercer lugar, considerado absolutamente y en sí mismo. En la primera pregunta se discuten cuatro artículos:

Art. 1 - Si el matrimonio es natural. 

El primero se discute así. ─ Parece que el matrimonio no es natural. 

1. Porque la ley natural es lo que la naturaleza enseñó a todos los animales. Ahora bien, en los brutos existe la conjunción de los sexos, pero no el matrimonio. Por tanto, el matrimonio no es un derecho natural. 

2. Demasiado. ─ Lo que es un derecho natural se manifiesta en todos los hombres, en cualquier estado en que se encuentren. Ahora bien, el matrimonio no siempre existió entre los hombres; porque, como dice Tulio, los hombres al principio vivían en la naturaleza sin que nadie tuviera hijos, ignorando la estabilidad de sus nupcias, en qué consiste el matrimonio. Entonces esto no es natural. 

3. Demasiado. ─ Lo natural es igual para todos. Ahora bien, el matrimonio no es igual para todos, porque se celebra de manera diferente entre diferentes pueblos. Por tanto, no es natural. 

4. Demasiado. ─ Eso, sin lo cual se pueden cumplir los fines de la naturaleza, no es natural. Ahora bien, la naturaleza apunta a la conservación de la especie por generación, que puede existir sin matrimonio, como en la generación ilegítima. Por tanto, el matrimonio no es natural. 

Al contrario, dice Digesto, al principio: La ley natural es la unión del hombre y la mujer, lo que llamamos matrimonio. 

2. Demasiado. ─ Dice el Filósofo que el hombre está hecho más naturalmente para el matrimonio que para la sociedad civil. Ahora bien, el hombre es un animal naturalmente político y gregario, como él también dice. Por lo tanto, está hecho naturalmente para el matrimonio. Dondequiera que el matrimonio o el matrimonio sea natural. 

SOLUCIÓN. ─ La palabra natural es susceptible de un doble sentido. En uno, es natural que necesariamente sea causado por principios naturales y, por lo tanto, moverse hacia arriba es natural del fuego. En este sentido, el matrimonio no es natural, como natural no es lo que resulta de la mediación o la noción de libre albedrío. En otro sentido, llamamos natural a lo que la naturaleza inclina, pero que tiene lugar como un acto libre; así los actos de las virtudes se llaman naturales. Ahora bien, en este sentido, el matrimonio es natural, porque la razón natural nos inclina doblemente hacia él. ─ Primero, en cuanto a su objetivo principal, que es el bien de la descendencia. Porque la naturaleza no apunta sólo a la generación de hijos, sino a su creación y su educación hasta el estado de hombre perfecto, como tal, que es el estado de hombre virtuoso. De ahí, según el Filósofo, los tres beneficios que obtenemos de nuestros padres: existencia, nutrición y disciplina. Ahora, un niño sin padres determinados y determinados no puede ser educado e instruido por ellos. Y esa certeza no existiría sin la obligación de unir a un hombre con una mujer decidida, que es lo que constituye el matrimonio. ─ En segundo lugar, en cuanto al fin secundario del matrimonio, que es el don mutuo que los cónyuges se dan mutuamente en la vida doméstica. Porque, como dicta la razón natural, que los hombres viven en sociedad, porque cada persona aislada no es capaz de obtener todo lo necesario para la vida, razón por la cual el hombre fue llamado naturalmente social, así como las actividades necesarias para la vida humana, algunos compiten con hombres y otros con mujeres. Para ello, la naturaleza induce una asociación entre hombre y mujer; y eso consiste en matrimonio. Y estas dos causas señala el Filósofo. el niño sin padres determinados y determinados no podría ser educado e instruido por ellos. Y esa certeza no existiría sin la obligación de unir a un hombre con una mujer decidida, que es lo que constituye el matrimonio. ─ En segundo lugar, en cuanto al fin secundario del matrimonio, que es el don mutuo que los cónyuges se dan mutuamente en la vida doméstica. Porque, como dicta la razón natural, que los hombres viven en sociedad, porque cada persona aislada no es capaz de obtener todo lo necesario para la vida, razón por la cual el hombre fue llamado naturalmente social, así como las actividades necesarias para la vida humana, algunos compiten con hombres y otros con mujeres. Para ello, la naturaleza induce una asociación entre hombre y mujer; y eso consiste en matrimonio. Y estas dos causas señala el Filósofo. el niño sin padres determinados y determinados no podría ser educado e instruido por ellos. Y esa certeza no existiría sin la obligación de unir a un hombre con una mujer decidida, que es lo que constituye el matrimonio. ─ En segundo lugar, en cuanto al fin secundario del matrimonio, que es el don mutuo que los cónyuges se dan mutuamente en la vida doméstica. Porque, como dicta la razón natural, que los hombres viven en sociedad, porque cada persona aislada no es capaz de obtener todo lo necesario para la vida, razón por la cual el hombre fue llamado naturalmente social, así como las actividades necesarias para la vida humana, algunos compiten con hombres y otros con mujeres. Para ello, la naturaleza induce una asociación entre hombre y mujer; y eso consiste en matrimonio. Y estas dos causas señala el Filósofo.

 RESPONDA A LA PRIMERA OBJECIÓN.─ La naturaleza humana es susceptible a la doble inclinación. Lo que es conveniente para la naturaleza genérica, y esto es común a todos los animales. O lo que conviene al hombre por lo que diferencia a la naturaleza; pues la naturaleza humana la extrae del género, como racional, lo mismo ocurre con los actos de prudencia o templanza. Es como la naturaleza genérica, aunque igual en todos los animales. sin embargo, no existe de la misma manera en todos, por lo que no se inclina de la misma manera en todos, sino de la manera conveniente a cada uno. ─ Así, en el matrimonio, la naturaleza del hombre lo inclina a la diferencia, que acabamos de señalar en la segunda razón. Por eso el Filósofo, al dar esta razón, pone al hombre por encima de todos los animales. Pero al matrimonio, considerado en su primer aspecto, el hombre se sentirá atraído, aunque pertenezca al género animal. Por eso el Filósofo dice que la procreación de los hijos es común a todos los animales. Pero esta inclinación natural no se manifiesta por igual en todos los animales. Porque, de ciertos animales, los niños recién nacidos pueden buscar inmediatamente su propio apoyo, o la asistencia materna es suficiente para eso. Y en ese caso no hay necesidad de que un macho se aparee con una hembra en particular. En cuanto a otros animales, cuyos hijos necesitan el apoyo de sus padres, pero por poco tiempo, como demuestran ciertas aves, viven macho y hembra en una unión temporal. Finalmente, en la especie humana, debido a que el niño necesita la ayuda de sus padres durante mucho tiempo, hay una mayor determinación, que une al hombre con la mujer, a la que también se inclina la propia naturaleza de la humanidad. de ciertos animales, los niños recién nacidos pueden buscar pronto su propio sustento, o la asistencia materna es suficiente para eso. Y en ese caso no hay necesidad de que un macho se aparee con una hembra en particular. En cuanto a otros animales, cuyos hijos necesitan el apoyo de sus padres, pero por poco tiempo, como demuestran ciertas aves, viven macho y hembra en una unión temporal. Finalmente, en la especie humana, debido a que el niño necesita la ayuda de sus padres durante mucho tiempo, hay una mayor determinación, que une al hombre con la mujer, a la que también se inclina la propia naturaleza de la humanidad. de ciertos animales, los niños recién nacidos pueden buscar pronto su propio sustento, o la asistencia materna es suficiente para eso. Y en ese caso no hay necesidad de que un macho se aparee con una hembra en particular. En cuanto a otros animales, cuyos hijos necesitan el apoyo de sus padres, pero por poco tiempo, como demuestran ciertas aves, viven macho y hembra en una unión temporal. Finalmente, en la especie humana, debido a que el niño necesita la ayuda de sus padres durante mucho tiempo, hay una mayor determinación, que une al hombre con la mujer, a la que también se inclina la propia naturaleza de la humanidad. como demuestran ciertas aves, macho y hembra viven en una unión temporal. Finalmente, en la especie humana, debido a que el niño necesita la ayuda de sus padres durante mucho tiempo, hay una mayor determinación, que une al hombre con la mujer, a la que también se inclina la propia naturaleza de la humanidad. como demuestran ciertas aves, macho y hembra viven en una unión temporal. Finalmente, en la especie humana, debido a que el niño necesita la ayuda de sus padres durante mucho tiempo, hay una mayor determinación, que une al hombre con la mujer, a la que también se inclina la propia naturaleza de la humanidad. 

RESPUESTA A LA SEGUNDA . ─ Las palabras de Túlio pueden ser ciertas para un pueblo determinado si consideramos su propio principio, que lo diferencia de los demás; porque no toda inclinación natural produce sus propios efectos. Pero tal hecho no se puede exigir en la verdad universal, ya que, como narra la Sagrada Escritura, el matrimonio existe desde el principio de la humanidad. 

RESPUESTA A LA TERCERA . ─ Según el Filósofo, la naturaleza humana no es inmutable, como la divina. Por eso lo que es ley natural varía según los diferentes estados y condiciones humanas, aunque lo que es derecho divino no es naturalmente susceptible de variación. 

RESPUESTA A LA CUARTA. ─ La naturaleza no solo aspira a la descendencia, sino también a su perfección, para lo cual es necesario el matrimonio, como se mencionó anteriormente. 


Art. 2 - Si el matrimonio sigue siendo un precepto. 

El segundo se discute de esta manera. ─ Parece que el matrimonio sigue siendo un precepto. 

1. Porque un precepto es vinculante aunque no derogado. Ahora bien, cuando se instituyó, era un precepto, como dice la carta del Maestro; y en ninguna parte leemos que este precepto haya sido revocado; al contrario, se confirmó, según leemos en el Evangelio: Lo que Dios ha unido al hombre, no lo separe. Por tanto, el matrimonio sigue siendo un precepto. 

2. Demasiado. ─ Los preceptos de la ley natural son obligatorios en todo momento. Ahora bien, el matrimonio es un derecho natural, como se ha dicho. Logotipo, etc. 

3. Demasiado. ─ Mejor es el bien de la especie que el del individuo: porque el bien común es más divino que el particular, como dice Aristóteles. Ahora sigue vigente el precepto que se le dio al primer hombre de preservar, mediante la comida, su propia existencia. Por tanto, y con más razón aún el precepto sobre el matrimonio, que concierne a la conservación de la especie. 

4. Demasiado. ─ Mientras persista el motivo de una obligación, seguirá siendo el mismo. Ahora, los hombres antes estaban obligados a casarse para no detener la multiplicación de la humanidad. Entonces, ¿cómo sucedería esto si todos se abstuvieran del matrimonio, parece que sigue siendo un precepto? 

Pero, al contrario, el Apóstol: El que no se casa con su hija soltera, hace mejor, es decir, quien está en la casa. Pronto. el contrato matrimonial ya no es un precepto.

2. Además, nadie que viole un precepto merece un premio. Ahora las vírgenes merecen el premio por un halo especial. Luego el matrimonio no es un precepto. 

SOLUCIÓN. ─ La naturaleza nos inclina hacia dos tipos de bienes. ─ Algunas necesarias para la perfección individual. Y esta inclinación obliga a todos, porque las perfecciones naturales son comunes a todos. ─ Otra inclinación natural es la necesaria para el bien común, y como estos bienes son variados y se contradicen, tal inclinación no nos obliga como precepto; de lo contrario, todos estarían obligados a ser agricultores, constructores y trabajos similares necesarios para la comunidad humana. Sin embargo, la inclinación de la naturaleza se satisface cuando estos diversos oficios son ejercidos por diferentes. ─ Ahora bien, la perfección de la sociedad humana requiere necesariamente que haya quien viva una vida contemplativa para la que el matrimonio es un gran obstáculo. Por eso, la inclinación de la naturaleza al matrimonio no obliga en forma de precepto, incluso según los Filósofos. Así, 

RESPUESTA A LA PRIMERA OBJECIÓN. ─ Este precepto no ha sido revocado. Tampoco obliga a cada uno en particular por la razón ya aducida; excepto cuando el reducido número de hombres exigía que cada uno contribuyera a la procreación. 

RESPUESTA A LA SEGUNDA Y TERCERA. ─ La respuesta se deduce de lo dicho. 

RESPUESTA A LA CUARTA. ─ La naturaleza humana en general tiende a funciones y actos diferentes, como ya se ha dicho. Pero como se manifiesta de manera diferente en los distintos individuos, individualizado por uno u otro, se inclina por uno sobre todo para una función y otro para otra. Y de esta diversidad, en cooperación con la divina providencia, moderadora de todas las cosas, se sigue que uno elige un oficio, como la agricultura, y otro, otro. También se sigue que algunos eligen la vida matrimonial y otros eligen la contemplativa. Y no hay peligro.


 Art. 3 - Si el acto del matrimonio es siempre pecado. 

El tercero se analiza de esta manera. ─ Parece que el matrimonio es siempre pecado. 

1. Porque, dice el Apóstol: Los que tienen mujeres son como si no las tuvieran. Ahora. los que no tienen mujeres no practican el acto del matrimonio. Por lo tanto, ni siquiera aquellos que los tienen pecan al practicar este acto. 

2. Demasiado. ─ La Escritura dice: nuestras iniquidades son las que separaron a tu Dios de tú. Ahora bien, el acto del matrimonio separa al hombre de Dios; por eso la Ley ordenó a las personas que debían ver a Dios que no se acercaran a sus esposas. Y Jerónimo dice que en el acto del matrimonio el Espíritu Santo no toca el corazón de los profetas. Por tanto, es un pecado. 

3. Demasiado. ─ Lo malo en sí mismo no puede dar lugar a una práctica virtuosa. Ahora bien, el acto del matrimonio es inseparable de la lujuria, que siempre es mala. Por tanto, siempre es pecado. 

4. Demasiado. ─ Solo el pecado necesita excusas. Ahora bien, el acto matrimonial debe ser excusado por los bienes del matrimonio. Por tanto, es pecado. 

5. Demasiado. ─ Las cosas específicas y similares están sujetas al mismo juicio. Ahora bien, la relación matrimonial es del mismo tipo que el acto de adulterio, porque produce el mismo efecto: la especie humana. Por tanto, dado que el acto de adulterio es pecado, el acto del matrimonio también es pecado. 

6. Demasiado. ─ Las pasiones excesivas destruyen la virtud. Ahora bien, siempre hay un exceso de placer en el acto matrimonial, hasta el punto de absorber la razón, el principal bien del hombre. Por eso el Filósofo dice que es imposible que el hombre tenga entendimiento durante tal placer. Por tanto, el acto del matrimonio es siempre pecado. 

Al contrario, ─ dice el Apóstol: La doncella no peca, casarse. Y, sin embargo: quiero que los jóvenes se casen, críen hijos. Ahora bien, la procreación de hijos no es posible sin la conjunción carnal. Por tanto, el acto matrimonial no es pecado; de lo contrario, el Apóstol no lo querría. 

2. Demasiado. ─ Ningún pecado puede ser objeto de un precepto. Ahora bien, el acto del matrimonio es objeto de un precepto como dice el Apóstol: El marido debe pagar a su mujer lo que le debe. Por tanto, no es pecado. 

SOLUCIÓN. ─ Asumiendo que la naturaleza corporal fue instituida por un Dios bueno, es imposible decir que lo que concierne a la conservación de esa naturaleza y a lo que la naturaleza se inclina son los males, universalmente hablando. Por ello, dado que la procreación de los hijos es una inclinación natural, por la cual se preserva la naturaleza de la especie, es imposible considerar el acto de procreación de los hijos como universalmente ilícito, por lo que no puede realizar el medio de la virtud. A menos que admitamos la locura de quienes dicen que las cosas corruptibles fueron creadas por un Dios maligno. De ahí quizás la opinión a la que alude el Maestro, que es por tanto una terrible herejía. 

RESPONDA A LA PRIMERA OBJECIÓN . ─ Con estas palabras, los Apóstoles no quisieron prohibir el acto del matrimonio; ni la posesión de bienes materiales, cuando dijo: Los que usan este mundo sean como si no lo usaran; pero lo que pretendía, en ambos casos, era prohibir el placer. Lo que resulta de sus propias expresiones. Así que no dije - no use, o no tenga; pero ─ como si no lo usaran, o como si no lo tuvieran. 

RESPUESTA A LA SEGUNDA. ─ Nos unimos a Dios mediante el hábito de la gracia y el acto de contemplación y amor. Por tanto, todo lo que impide la primera unión es siempre pecado. Pero eso no es siempre lo que impide el segundo; porque cualquier ocupación legal con las cosas inferiores disipa el alma y la hace incapaz de unirse con Dios hoy. Esto es especialmente cierto en el caso de la conjunción carnal que bloquea la mente debido a la intensidad del placer. Por eso, quienes se han entregado a la contemplación de las cosas divinas o al tratamiento de los sacramentos les han impuesto que cuando se entreguen, se abstengan de sus mujeres. Y esa es también la razón por la que las Escrituras dicen que el Espíritu Santo, en cuanto al acto de revelar sus secretos, no tocó la mente de los profetas en el uso del matrimonio. 

RESPUESTA A LA TERCERA. ─ Este mal de la concupiscencia del que es inseparable el acto del matrimonio no es el mal de la culpa, sino el del castigo, que surge del pecado original, y que consiste en los poderes inferiores y los miembros del cuerpo que no obedecen a la razón. Por eso la objeción no prospera. 

RESPUESTA A LA CUARTA . ─ Decimos en sentido estricto que es innecesario decir que tiene cierta semejanza con el mal, sin que sea, o no sea, tanto como parece. Y luego hay lugar para una excusa total o solo parcial. Ahora bien, el acto del matrimonio, a causa de la corrupción de la concupiscencia, la semejanza de un acto desordenado, está por tanto excusado por los bienes del matrimonio, de todo mal, para no ser pecado. 

RESPUESTA A LA QUINTA─ Aunque los actos mencionados son de la misma naturaleza natural, difieren, sin embargo, de una moral, que varía la circunstancia de ser la combinación con la propia mujer o con otra persona. Así también el homicidio por violencia o por justicia diversifica la especie moral, aunque sean actos de la misma especie natural. Y, sin embargo, uno es lícito y el otro ilícito. 

RESPUESTA A LA SEXTA. ─ El exceso de pasión, que corrompe la virtud, no sólo impide el acto de la razón, sino que también subvierte el orden racional. Lo que no produce la intensidad del placer en el acto conyugal, porque aunque durante él hay desorden en el hombre, sin embargo está preordenado por la razón. 


Art. 4º - Si el acto matrimonial es meritorio.

 El cuarto se comenta así. - Parece que el acto matrimonial no es meritorio. 

1. Porque, dice Crisóstomo: El matrimonio, aunque no es causa de dolor para quien lo usa, no da lugar a recompensa alguna. Ahora bien, el mérito supone la recompensa, por tanto, el acto del matrimonio no es meritorio. 

2. Demasiado. ─ No es recomendable dejar de practicar lo que vale la pena. Ahora bien, la virginidad por la que no aceptamos el matrimonio es encomiable. Por tanto, el acto matrimonial no es meritorio. 

Además, quien utiliza una indulgencia se beneficia del beneficio recibido. Ahora bien, nadie lo merece por el bien de beneficiar a los demás. Por tanto, el acto matrimonial no es meritorio. 

4. Demasiado. ─ El mérito, como la virtud, plantea una dificultad. Ahora bien, el acto del matrimonio no implica ninguna dificultad, sino que va acompañado de placer. Por tanto, no merece la pena. 

5. Demasiado. ─ Lo que no puedes hacer sin el pecado venial nunca vale la pena; porque no podemos merecer y demeritar al mismo tiempo. Ahora bien, en el acto del matrimonio siempre hay pecado venial, porque ya el primer movimiento que eleva tu placer es el pecado venial. Por tanto, dicho acto no puede ser meritorio. 

Pero de otro modo. ─ Todo acto realizado para cumplir un precepto es meritorio, cuando se hace con caridad. Ahora bien, tal es el acto matrimonial, como decía el Apóstol: el marido paga a la mujer lo que le debe. Logotipo, etc. 

2. Además, todo acto de virtud es meritorio. Ahora bien, ese acto es de justicia, porque el Apóstol dice: Pago de la deuda. Por tanto, es meritorio. 

SOLUCIÓN. ─ Como ningún acto de voluntad deliberada es indiferente, como decíamos en el libro 2, el acto del matrimonio es siempre pecado, o meritorio en quien tiene la gracia. Por tanto, si lo que induce al acto del matrimonio es la virtud ─ de la justicia, para pagar la deuda; o religión, procrear hijos, que sirven al culto de Dios es meritorio. Pero practicar este acto sólo por placer, a pesar de estar en régimen de matrimonio y no querer otra mujer sino la legítima, sería un pecado venial. Sin embargo, si se proponía practicarlo con cualquier mujer, incluso fuera del matrimonio, sería pecado mortal. Porque la naturaleza no puede moverse si no lo ordena la razón, en cuyo caso es el acto virtuoso; o lo no ordenado por ella, y entonces el movimiento será para un acto libidinoso. 

RESPONDA A LA PRIMERA OBJECIÓN. ─ La raíz del mérito, en términos de premio sustancial, es la caridad. Pero, en cuanto al premio accidental, la razón del mérito radica en la dificultad del acto. Ahora bien, no en este último sentido, sino en el primero, es que el acto del matrimonio es meritorio. 

RESPUESTA A LA SEGUNDA. ─ Podemos merecerlo tanto por productos más pequeños como por productos más grandes. Por eso, cuando dejamos de practicar un bien menor, para hacer el mayor, merecemos elogios, por haber dejado de practicar el acto menos meritorio. 

RESPUESTA A LA TERCERA. ─ La indulgencia a veces recae en males menores. Así, el acto del matrimonio está permitido cuando conduce a la concupiscencia, siempre que permanezca dentro de los límites del matrimonio, siendo entonces pecado venial. Pero realizar el acto matrimonial en virtud es meritorio; y en este caso no es precisamente una indulgencia, a menos que la indulgencia se entienda como el permiso para realizar una acción menos buena, que sería una concesión. Tampoco hay inconveniente en merecer quien haga uso de esta concesión; porque el buen uso de los beneficios de Dios vale la pena. 

RESPUESTA A LA CUARTA . ─ La dificultad de las obras es necesaria para ganar el mérito del premio accidental. Pero el mérito del premio esencial requiere más bien la constante dificultad de mantener en orden los medios que conducen al orden. Tal es el caso del mérito del acto matrimonial. 

RESPUESTA A LA QUINTA. ─ El primer movimiento, si bien se llama pecado venial, es el del apetito por algún placer desordenado, lo que no ocurre con el acto del matrimonio. Por tanto, la objeción no prospera.

martes, 13 de octubre de 2020

A Nomadic Error: A Reply to Israel Finkelstein Erez Ben-Yosef

Traducción:

El 25 de octubre de 2019, Israel Finkelstein publicó una breve réplica a mi reciente publicación sobre una falla metodológica prevaleciente en la interpretación de los nómadas en la arqueología bíblica (“The Architectural Bias in Current Biblical Archaeology”, Vetus Tetamentum 69 (3): 361-387 ). Si bien la réplica de Finkelstein recapitula sus conocidas y diferentes interpretaciones de algunos aspectos de la arqueología del Arabá, no aborda el argumento principal de mi artículo, que es epistemológico en su esencia. El problema no es que la arqueología no haya detectado políticas nómadas fuertes (como dice Finkelstein), sino más bien que hasta ahora no ha reconocido que la existencia de dichas políticas, que no son visibles arqueológicamente, es una posibilidad que debería tomarse en consideración. en la reconstrucción de procesos históricos,

El trabajo anterior de Finkelstein sobre el nomadismo es importante y, en muchos sentidos, pionero; en su debate con Steve Rosen en la década de 1990, fue él quien enfatizó la invisibilidad de los nómadas incluso en paisajes desérticos, y su idea de que los primeros Israel emergieron de la población de nómadas pastores que ocupaban las tierras altas ahora es ampliamente aceptada. Además, su noción de un "continuo nómada-sedentario", es decir, que la transición a la vida sedentaria fue gradual e incluyó la existencia de sociedades mixtas (evidentemente, solo parcialmente visibles arqueológicamente), ha encontrado más apoyo en investigaciones arqueológicas recientes, incluido el caso de Edom temprano. Sin embargo, como en otros estudios de nómadas en arqueología bíblica (y en estudios bíblicos), las suposiciones subyacentes en la investigación de Finkelstein se basan en gran medida en la etnografía beduina. Esto se ejemplifica en numerosas secciones de su libro de 1995, así como en muchas de sus otras publicaciones sobre el tema. La esencia de este enfoque aparece ya en la introducción que escribió con Zeev Meshel a su libro editado Sinai in Antiquity (1980):

“En el Sinaí, la historia no es solo una cuestión del pasado. Los ocupantes actuales, los beduinos, pertenecen en nuestra opinión más al pasado que al presente ... el sueño secreto de algunos de los investigadores es conocer algún día a las personas del período que estudian. Un encuentro con los beduinos es casi un cumplimiento de este sueño y la analogía es ilustrativa e instructiva ". (mi traducción)

El uso predominante y arraigado de la etnografía beduina obstruye la mera posibilidad de considerar otras opciones para las organizaciones sociales nómadas. El caso de Arabah, en el que se detectó por casualidad una poderosa organización política territorial de nómadas (agro) pastores de la Edad del Hierro (solo por su participación en actividades de minería y fundición), demuestra que este tipo de organización social también debe ser considerada para sociedades vecinas de origen nómada. Esto debe hacerse con el reconocimiento de que la arqueología nunca podrá proporcionar información significativa sobre su organización social (“descripción densa”), si es que su existencia ha de ser detectada arqueológicamente. Claramente, esta conclusión es válida ya sea que uno piense que la política árabe debe identificarse con el Edom bíblico o no.

1. Los nómadas pueden dejar atrás estructuras de piedra; algunos son funcionales (muros defensivos, hitos, corrales), algunos representan una ocupación más permanente como parte de la trashumancia, y algunos están relacionados con procesos de sedentarización limitados que involucraron una sociedad nómada-sedentaria mixta en algún lugar del “continuo” de Finkelstein. Este es también el caso de la arqueología de Edom temprano, donde encontramos elementos de defensa del siglo X a. C. (un sitio de fundición amurallado en Timna, una fortaleza en Khirbat en-Nahas), algunos corrales y varias estructuras de 4 habitaciones en la fundición. sitios de Faynan. En las Tierras Altas de Negev, hay numerosos sitios construidos en piedra bien conocidos de la Edad del Hierro temprana, que la evidencia reciente de cerámica demuestra que eran parte de la misma política que el Arabah. Un examen detenido de estos sitios muestra claramente que representan ocupaciones efímeras, algunos con elementos de defensa (las llamadas "Fortalezas del Negev") y otros con rasgos de un 'izbeh nómada. En cualquier caso, esto no tiene nada que ver con mi argumento principal: sin las minas y los residuos industriales, la arqueología se habría centrado en estos restos visibles, que representan sólo “instantáneas” de la sociedad nómada del sur (en tiempo y función); habría reconstruido una sociedad nómada / mixta plana de tribus “beduinas” semi-sedentarizadas, perdiendo la posibilidad de que fueran parte de una política mucho más compleja. que representan sólo “instantáneas” de la sociedad nómada del sur (en tiempo y función); habría reconstruido una sociedad nómada / mixta plana de tribus “beduinas” semi-sedentarizadas, perdiendo la posibilidad de que fueran parte de una política mucho más compleja. que representan sólo “instantáneas” de la sociedad nómada del sur (en tiempo y función); habría reconstruido una sociedad nómada / mixta plana de tribus “beduinas” semi-sedentarizadas, perdiendo la posibilidad de que fueran parte de una política mucho más compleja.

2. La sugerencia de Finkelstein de que Tel Masos era “la sede del liderazgo de los grupos del desierto” va en contra de la evidencia de la cerámica y otras consideraciones como la geografía y la forma de vida de los ocupantes del sitio. De hecho, parece que esta sugerencia se basa, más que nada, en la impresión contrastante de que un sitio sedentario, con grandes estructuras construidas en piedra y una riqueza de hallazgos arqueológicos, deja en los investigadores que trabajan en una región ocupada por (“beduinos ”) Nómadas.

3. La fortaleza de Khirbat en-Nahas está bien datada a principios del siglo X a. C. por consideraciones de cerámica, radiocarbono y tecnología. El uso secundario de la puerta de entrada de la fortaleza, que está representado por un taller metalúrgico que dejó ~ 40 cm de ceniza en los bancos de la puerta, se remonta a la fase tecnológica que siguió inmediatamente a la intervención egipcia en la época de Shoshenq I.Datos de radiocarbono de este contexto. son del siglo IX a. C., lo que también respalda la fecha temprana de construcción (vale la pena señalar que las actividades metalúrgicas en todo el sitio cesaron durante la segunda mitad de este siglo). La adhesión de Finkelstein a una fecha posterior es parte de su interpretación general del desarrollo de la complejidad social en el sur, en el que las fortalezas de piedra aparecieron solo como parte de la participación imperial en la región (por parte de los asirios). Sin embargo, esto puede verse como una consecuencia de una percepción plana de los nómadas, en lugar de un escrutinio serio de los datos disponibles publicados por los excavadores.

4. Finkelstein omite mencionar que la identificación de la política nómada con Edom se basa en fuentes escritas no bíblicas. La región fue referida como "Edom" ya en el siglo XIII a. C. en fuentes egipcias y las personas que la habitaban como "edomitas" no más tarde de finales del siglo IX o principios del VIII a. C. en fuentes asirias. Por lo tanto, identificar la sociedad reflejada en la arqueología temprana de la Edad del Hierro de la región como Edom es una interpretación directa, posiblemente más simple que la identificación ampliamente aceptada de los sitios de Hierro I en las Tierras Altas como "israelitas". De hecho, referirse a esta sociedad en términos ostensiblemente 'neutrales' (es decir, no bíblicos) como una “política del desierto” o el “cacicazgo de Tel Masos”, inflige más dificultades interpretativas, ya que implica un cambio de población en la transición entre la temprana Edad del Hierro y fines del siglo IX a. C., cuando la presencia edomita en la región está atestiguada en una fuente extrabíblica. También debe tenerse en cuenta que la ausencia de sitios de Hierro IIA en la meseta edomita no puede utilizarse para defender una "brecha ocupacional" en un período en el que sabemos que la gran mayoría de la población era móvil y, por lo tanto, arqueológicamente transparente (que es , en esencia, mi principal argumento sobre la metodología).

5. Insto al lector interesado a leer el artículo de Vetus Testamentum y no conformarse con publicaciones populares y breves réplicas. Este último no puede describir la gama de evidencia, o proporcionar un relato detallado del razonamiento detrás de las nuevas ideas sobre el (mal) tratamiento de los nómadas en la arqueología bíblica. 

Una nota final: es la estrategia más fácil en tales debates insinuar que el oponente tiene una agenda fundamentalista. Finkelstein lo está haciendo explícitamente; sin embargo, uno debe notar que el punto de partida de mis discusiones restringidas sobre los relatos bíblicos es siempre el registro arqueológico. El objetivo principal no es probar la historicidad de este o aquel relato, sino más bien demostrar que, a la luz de la nueva comprensión de los nómadas de la era bíblica, la contribución de la arqueología a las discusiones sobre cuestiones textuales que involucran sociedades con componentes móviles es extremadamente limitada. En otras palabras, mientras que afirmaciones como que Génesis 36 describe una realidad del siglo VI a. C. o que las actividades de David en Edom reflejan una realidad del siglo VIII podrían basarse en argumentos válidos, la arqueología no puede ser uno de estos argumentos. A menudo ocurre que cuando es conveniente, Los arqueólogos bíblicos de la escuela minimalista recurren a la crítica bíblica y, cuando menos, a la arqueología (principalmente a la “ausencia de evidencia”). Sin embargo, uno no puede tener su propio pastel y comérselo también.


Original:

On October 25th, 2019, Israel Finkelstein published a short rejoinder to my recent publication on a prevailing methodological flaw in the interpretation of nomads in biblical archaeology (“The Architectural Bias in Current Biblical Archaeology”, Vetus Tetamentum 69(3):361-387). While Finkelstein’s rejoinder recaps his well-known differing interpretations of some aspects of the archaeology of the Arabah, it fails to address the main argument of my paper, which is epistemological in its essence. The problem is not that archaeology has failed to detect strong nomadic polities (as Finkelstein puts it), but rather that until now it has failed to recognize that the existence of such polities – which are not visible archaeologically – is a possibility that should be taken into account in the reconstruction of historical processes, especially when archaeology is used to assess the historicity of texts that explicitly describe polities of a tribal-nomadic origin (ancient Israel included).

Finkelstein’s earlier work on nomadism is important and in many ways pioneering; in his debate with Steve Rosen in the 1990s he was the one stressing the invisibility of nomads even in desert landscapes, and his idea that early Israel emerged from the population of pastoral nomads that occupied the highlands is now widely accepted. Moreover, his notion of a “nomadic-sedentary continuum” – namely that the transition into sedentary life was gradual and included the existence of mixed societies (evidently only partially visible archaeologically) – has found further support in recent archaeological research, including in the case of early Edom. However, as in other studies of nomads in biblical archaeology (and in biblical studies), the underlying assumptions in Finkelstein’s research are heavily based on Bedouin ethnography. This is exemplified in numerous sections of his 1995 book, as well as in many of his other publications on the subject. The gist of this approach appears already in the introduction he wrote with Zeev Meshel to their edited book Sinai in Antiquity (1980):

“In the Sinai, history is not only a matter of the past. The current occupants – the Bedouins, belong in our opinion to the past more than to the present… the secret dream of some of the researchers is to actually meet one day the people of the period they study. A meeting with the Bedouins is almost a fulfillment of this dream and the analogy is illustrative and instructive.” (my translation)

The prevailing, entrenched use of Bedouin ethnography obstructs the mere possibility of considering other options for nomadic social organizations. The case of the Arabah, in which a powerful Iron Age territorial polity of (agro-)pastoral nomads was detected by chance (only because of their engagement in mining and smelting activities), demonstrates that this type of social organization should also be considered for neighboring societies with nomadic origins. This should be done with the recognition that archaeology will never be able to provide any meaningful insights on their social organization (“thick description”), if their existence is to be archaeologically detected at all. Clearly, this conclusion is valid whether one thinks the Arabah polity should be identified with biblical Edom or not. Regarding Finkelstein’s specific remarks on the archaeology of the south, the following should be noted:

1. Nomads can leave behind stone structures; some are functional (defensive walls, landmarks, corrals), some represent more permanent occupation as part of transhumance, and some are related to limited sedentarization processes that involved a mixed nomadicsedentary society somewhere on Finkelstein’s “continuum”. This is also the case in the archaeology of early Edom, where we find 10th century BCE elements of defense (a walled smelting site in Timna, a fortress at Khirbat en-Nahas), some corrals, and several 4-room structures in the smelting sites of Faynan. In the Negev Highlands, there are numerous wellknown stone-built sites from the early Iron Age, which recent pottery evidence demonstrates were part of the same polity as the Arabah. A close examination of these sites shows clearly that they represent ephemeral occupations, some with elements of defense (the so-called “Negev Fortresses”) and others with features of a nomadic ‘izbeh. In any case, this has no bearing on my main argument: without the mines and industrial waste, archaeology would have focused on these visible remains, which represent only “snapshots” of the nomadic society of the south (in time and function); it would have reconstructed a flat nomadic/mixed society of semi-sedentarized “Bedouin” tribes, missing the possibility that they were part of a much more complex polity.

2. Finkelstein’s suggestion that Tel Masos was “the seat of the desert groups’ leadership” goes against the pottery evidence and other considerations such as geography and the way of life of the site’s occupants. In fact, it seems that this suggestion is based, more than anything else, on the contrasting impression that a sedentary site, with large stone-built structures and a richness of archaeological finds, leaves on researchers working on a region occupied by (“Bedouin”) nomads.

3. The fortress at Khirbat en-Nahas is well dated to the early 10th century BCE by pottery, radiocarbon, and technological considerations. The secondary use of the fortress’s gatehouse, which is represented by a metallurgical workshop that left ~40cm of ash on the gate’s benches, is dated to the technological phase that immediately followed the Egyptian intervention at the time of Shoshenq I. Radiocarbon dates from this context are in the 9th century BCE, also supporting the early date of construction (it’s worth noting that metallurgical activities across the entire site ceased during the second half of this century). Finkelstein’s adherence to a later date is part of his overall interpretation of the development of social complexity in the south, in which stone-built fortresses appeared only as part of imperial involvement in the region (by the Assyrians). However, this can be seen as a consequence of a flat perception of nomads, rather than serious scrutiny of the available data published by the excavators.

4. Finkelstein neglects to mention that the identification of the nomadic polity with Edom is based on non-biblical written sources. The region was referred to as “Edom” as early as the 13th century BCE in Egyptian sources and the people inhabiting it as “Edomites” not later than the late 9th or early 8th centuries BCE in Assyrian sources. Thus, identifying the society reflected in the early Iron Age archaeology of the region as Edom is a straightforward interpretation – arguably simpler than the widely-accepted identification of the Iron I sites in the Highlands as “Israelite”. In fact, referring to this society in ostensibly ‘neutral’ (i.e., not biblical) terms such as a “desert polity”, or the “Tel Masos Chiefdom,” inflicts more interpretative difficulties, as it implies a population shift in the transition between the early Iron Age and the late 9th century BCE, when Edomite presence in the region is attested in an extra-biblical source. It should also be noted that the absence of Iron IIA sites on the Edomite plateau cannot be used to argue for an “occupational gap” in a period in which we know the vast majority of the population was mobile, and therefore archaeologically transparent (which is, in essence, my main argument concerning methodology).

5. I urge the interested reader to read the article in Vetus Testamentum and not to make do with popular publications and short rejoinders. The latter cannot describe the gamut of evidence, or provide a detailed account of the reasoning behind the new insights regarding the (mis)treatment of nomads in biblical archaeology. 

A final note: it is the easiest strategy in such debates to hint that one’s opponent has a fundamentalist agenda. Finkelstein is doing so explicitly; however, one should note that the starting point of my restricted discussions on biblical accounts is always the archaeological record. The main goal is not to prove the historicity of this or that account, but rather to demonstrate that in light of the new understanding of biblical-era nomads, archaeology’s contribution to discussions on textual issues involving societies with mobile components is extremely limited. In other words, while assertions such as that Genesis 36 depicts a 6th century BCE reality or that David’s activities in Edom reflect an 8th century reality might be based on valid arguments, archaeology cannot be one of these arguments. It is often the case that when convenient, biblical archaeologists from the minimalist school resort to biblical criticism, and when less so, to archaeology (mostly to “absence of evidence”). However, one cannot have one’s cake and eat it too.

Posted online, October 31st, 2019


lunes, 5 de octubre de 2020

¿Juan XXIII hereje?

Aquí las herejías de las que se acusa a Juan XXIII en el sitio vaticanocatólico.com, respondidas una por una.

Una primera herejía estaría expresada en una cita de Juan XXIII:

"Católicos y ortodoxos no son enemigos, sino hermanos. Tenemos la misma fe; compartimos los mismos sacramentos y especialmente la eucaristía. Estamos divididos por algunos desacuerdos respecto a la constitución divina de la Iglesia de Jesucristo. Las personas que fueron la causa de estos desacuerdos murieron hace siglos. Abandonemos las viejas disputas, cada uno en su propio dominio, trabajemos para hacer bien a nuestros hermanos, dándoles el buen ejemplo. Más tarde, aunque viajemos por caminos diferentes, vamos a lograr la unión entre las iglesias para formar juntos la verdadera y única Iglesia de nuestro Señor Jesucristo”

En ésta cita estaría afirmando, según parece, que la verdadera Iglesia todavía no ha sido establecida. Lo cual es herético, porque sí lo está, y es la Iglesia Católica Apostólica Romana.

Y también está diciendo que ortodoxos y católicos tenemos la misma fe. Pero los ortodoxos niegan el primado de Pedro. Por tanto, está negando el primado de Pedro y la infalibilidad papal. Lo cual es herético.


Se menciona que a Roncalli le dijeron: “La laicidad del Estado es nuestro principio fundamental y la garantía de nuestra libertad”. A lo cual Roncalli respondió: “La Iglesia será cuidadosa en no infringir vuestra libertad”[5].

Y en Turquía, Roncalli también afirmó: “Ustedes los irlandeses son imposibles. ¡En el momento en que llegáis al mundo, incluso antes de ser bautizados, comenzáis a condenar a todos los que no pertenecen a la Iglesia, especialmente a los protestantes!”[6].

Juan XXIII, pues, parecía consentir con el laicismo del Estado, lo cual es herético.


Y prácticamente, éstas son las únicas acusaciones explícitas de herejía antes de su elección que se encuentran, después solo lo acusan de masón y se busca desprestigiarlo mostrándolo como simpatizante de socialistas. Pero hay que hacer más que eso para mostrar que era hereje, tres citas descontextualizadas no bastan.

Ahora veamos las acusaciones de herejía una vez en el pontificado (solo copio y pego textualmente lo que se dice):

Juan XXIII dijo al acatólico Roger Schutz, fundador de la comunidad ecuménica de Taize (un monasterio ecuménico no católico): “Usted está en la Iglesia, la paz sea contigo”. Schutz exclamó: “¡Pero entonces, somos católicos!”. Juan XXIII dijo: “Sí, ya no estamos separados”


Juan XXIII una vez comentó: “Si yo hubiese nacido musulmán, creo que siempre habría seguido siendo un buen musulmán, fiel a mi religión”


“Juan XXIII le dio su bendición, que había reformulado delicadamente para evitar ofender los principios religiosos mahometanos: ‘Que el más abundante favor de Dios todopoderoso sea contigo’”[40].

Al reformular la bendición, Juan XXIII: 1) retiró de la bendición la invocación a la Santísima Trinidad, para no ofender a los no creyentes; y 2) le dio la bendición a un miembro de una falsa religión. Esto es contrario a la enseñanza de la Escritura que prohíbe dar la bendición a los no creyentes, como recuerda el papa Pío XI.

Papa Pío XI, Mostalium animos, # 9, 6 de enero de 1928: “Nadie, ciertamente, ignora que San Juan, el Apóstol mismo de la caridad, el cual en su Evangelio parece descubrirnos los secretos del Corazón Santísimo de Jesús, y que solía inculcar continuamente a sus discípulos el nuevo precepto Amaos los unos a los otros, prohibió absolutamente todo trato y comunicación con aquellos que no profesasen, íntegra y pura, la doctrina de Jesucristo: ‘Si alguno viene a vosotros y no trae esta doctrina, no le recibáis en casa, y ni siquiera le saludéis’” (II Juan 10)[41].


Juan XXIII, Pacen in terris, # 14, 11 de abril de 1963: “Entre los derechos del hombre débese enumerar también el de poder venerar a Dios, según la recta norma de su conciencia, y profesar la religión en privado y en público”.

(Dicen que esto es herejía. No es un derecho del hombre adorar en público a los dioses falsos).


El problema de quienes acusan de "herejía" es que, para empezar, mezclan acusaciones de herejía con otras de inmoralidad, otras de relaciones personales con infieles y datos de color irrelevantes, que nos hablarán cuando mucho de pecados contra la devoción, modestia o escándalo, pero no de herejía.

Sin mencionar que olvidan distinguir la herejía material de la herejía formal. No basta simplemente señalar que alguien dijo una herejía para considerarlo, solo por eso, ipso facto depuesto de toda dignidad y cargo. Incluso el Código de Derecho Canónico de 1917 rechaza que se pierda ipso facto las dignidades. Se pierde después de excomunión promulgada por la Sede Apostólica.


Entonces, podemos resumir las "herejías" de Juan XXIII en las siguientes:

1. Negar la existencia actual de la única Iglesia de Cristo, sosteniendo que existe en potencia. Negando consecuentemente que la Iglesia de Cristo sea la Iglesia Católica.

2. Considerar a los no católicos también como cristianos que forman parte de la Iglesia.

3. Sostener la laicidad del Estado.

4. Bendecir a un miembro de una falsa religión.

5. Defender la libertad religiosa.


Después, otras cosas que se mencionan, NO son herejías y no afectan en nada la validez de su elección como Papa. Y es lo que se suele considerar "relleno". Porque si se quita todo esto -que es irrelevante- de las acusaciones vemos que queda muy poco:

1. Recibir el bonete cardenalicio del presidente francés, socialista y ateo, Vincent Auriol.

2. Socializar con el embajador soviético Bogomolov.

3. Ser amigo de Edouard Herriot, secretario de los socialistas radicales anticatólicos de Francia.

4. En Venecia exhortó a los fieles a acoger a los socialistas de toda Italia.

5. Colocar una estatua del antipapa Hipólito II en la Biblioteca Vaticana (olvidan que se reconcilio con la Iglesia y es SAN Hipólito de Roma).

6. Apenas levantó las manos para su primera bendición papal.

7. Se sentía avergonzado cuando lo llamaban "Su Santidad" o "Santo Padre".

8. Dijo que de tres formas de arruinar a un hombre (mujeres, juego y agricultura), su padre eligió la más aburrida.

9. Recibió al arzobispo de Canterbury y al primer sumo sacerdote sionísta.

10. Bendecir al Shá de Irán omitiendo mencionar a la Trinidad.

11. Suprimir una oración de la Fiesta de Cristo Rey.

12. Quitar del calendario a los Catorce Santos Patronos y a otros Santos como Santa Filomena.

13. Celebrar el Acuerdo Vaticano-Moscú por el cual se permite enviar ortodoxos al Vaticano II con la condición de no condenar el comunismo.

14. Poner en primera fila en las sesiones del Concilio a protestantes.

15. Cambió las rúbricas para el breviario y el misal. 


Es más el relleno que las acusaciones de herejía.


Respondiendo a las supuestas herejías:

1. Negar la existencia actual de la única Iglesia de Cristo, sosteniendo que existe en potencia. Negando consecuentemente que la Iglesia de Cristo sea la Iglesia Católica.

Citemos al propio Juan XXIII para mostrar lo absurda de ésta acusación.

Ad Petri Cathedram, P. I: "Todos, por tanto, están obligados a abrazar la doctrina del Evangelio. Si se la rechaza, vacilan los mismos fundamentos de la verdad, de la honestidad y de la civilización."

"Se trata, como es evidente, de una cuestión gravísima, estrechamente ligada a nuestra salvación eterna. Los que, como dice el Apóstol de las gentes, «siempre están aprendiendo sin lograr jamás llegar al conocimiento de la verdad»[5]; los que niegan a la humana razón la posibilidad de llegar al conocimiento de cualquier verdad cierta y segura y repudian aun las verdades reveladas por Dios, necesarias para la salvación eterna, se alejan, sin duda, miserablemente de la doctrina de Cristo y del pensamiento del mismo Apóstol de las gentes..."

"Tampoco faltan los que, si bien no impugnan de propósito la verdad, adoptan, sin embargo, ante ella una actitud de negligencia y sumo descuido, como si Dios no les hubiera dado la razón para buscarla y encontrarla. Tan reprobable modo de actuar conduce, como por espontáneo proceso, a esta absurda afirmación: todas las religiones tienen igual valor, sin diferencia alguna entre lo verdadero y lo falso. «Este principio —para usar las palabras de nuestro mismo predecesor— lleva necesariamente a la ruina todas las religiones, particularmente la católica, la cual, siendo entre todas la única verdadera, no puede ser puesta al mismo nivel de las demás sin grande injuria» [9] Por lo demás, negar la diferencia que existe entre cosas tan contradictorias entre sí, derechamente conduce a la nefasta conclusión de no admitir ni practicar religión alguna. ¿Cómo podría Dios, que es la verdad, aprobar o tolerar la indiferencia, el descuido, la ignorancia de quienes, tratándose de cuestiones de las cuales depende nuestra eterna salvación, no se preocupan lo más mínimo de buscar y encontrar las verdades necesarias ni de rendir a Dios el culto debido solamente a El?"

Explícitamente dice que la religión católica es la única verdadera y que no puede compararse a las demás religiones. Sabemos, claro está, que la religión católica es Iglesia. Por lo que no puede estar negando en otras citas que la verdadera Iglesia única de Cristo exista, cuando acá dice expresamente "la católica, siendo entre todas la única verdadera".

Lo que está en potencia no es la existencia de la única Iglesia verdadera, lo que está en potencia es la unión, en la Única Iglesia verdadera, de todos aquellos que dicen ser cristianos pero están separados de ella. Y lo dice el mismo Juan XXIII en Ad Petri Cathedram, parte tercera:

"Y ahora vengamos a hablar de la unidad que de modo especialísimo llevamos en el corazón y que tiene íntima relación con el oficio pastoral que Dios nos ha confiado; es decir, de la unidad de la Iglesia.

Todos saben que nuestro divino Redentor fundó una sociedad, que habrá de conservar su unidad hasta el fin de los siglos: «He aquí que yo estoy con vosotros hasta el fin del mundo»[20], y que para esto Jesucristo dirigió al Padre celestial fervorosísimas súplicas. Esta oración de Jesucristo, que, sin duda, le fue acepta y escuchada por su reverencia[21]: «Para que todos sean uno, como tú, Padre, estás en mí y yo en ti, para que también ellos sean en nosotros»[22], engendra en nosotros una esperanza dulcísima y nos da la seguridad de que finalmente todas las ovejas que no pertenecen a este redil sientan el deseo de volver a él; y así, conforme a las palabras del divino Redentor, «habrá un solo rebaño y un solo pastor»[23]."

"Sabemos, por otra parte, con gran consuelo nuestro, que en estos últimos tiempos se ha venido creando en el seno de no pocas comunidades separadas de la cátedra de San Pedro, cierto movimiento de simpatía hacia la fe y hacia las instituciones católicas y que, al estudio de la verdad que disipa los prejuicios, ha brotado una estima considerable hacia esta Sede Apostólica."

"Indudablemente, nuestro divino Redentor fundó su Iglesia con el fundamento y la nota de una solidísima unidad, y si —por un absurdo— no la hubiera hecho así, habría fundado una cosa caduca y contraria a sí misma, por lo menos, para el futuro; como los diversos sistemas filosóficos, que, abandonados al arbitrio y opinión del hombre, con el correr de los tiempos nacen, se transforman y desaparecen uno tras otro. Esto se opone diametralmente al magisterio de Jesucristo, que «es el camilo, la verdad y la vida»[24]; no hay quien pueda ignorarlo."

Ojalá este admirable espectáculo de unidad con que se destaca y resplandece, la única Iglesia católica, y esos anhelos y plegarias con que pide a Dios para todos esa misma unidad, conmuevan y alienten saludablemente vuestras almas: nos referimos a vosotros, que estáis separados de esta Sede Apostólica.

Permitid que os llamemos, con suave afecto, hermanos e hijos; permitidnos alimentar la esperanza que de vuestra vuelta acariciamos con paterno y amante corazón. 

[...]

Os rogamos prestéis atención a que, al llamaros amorosamente a la unidad de la Iglesia, no os invitamos a una casa ajena, sino a la propia vuestra, a la que es común casa paterna. Permitid por eso que os exhortemos, con grande amor hacia todos «en las entrañas de Jesucristo» [37], a que os acordéis de vuestros padres, «que os predicaron la palabra de Dios; y, considerando el fin de su vida terrena, imitad su fe»[38]. El preclaro ejército de santos bienaventurados que de cada uno de vuestros pueblos ya han subido al cielo, y principalmente aquellos que con sus escritos transmitieron y explanaron tan recta y copiosamente la doctrina de Jesucristo, parecen invitar a vuestros corazones, con el ejemplo de su vida, a la unidad con esta Sede Apostólica, con la cual vuestra comunidad cristiana también ha estado vinculada durante tantos siglos."


2. Considerar a los no católicos también como cristianos que forman parte de la Iglesia.

Como se vio por las citas antes puestas, en realidad lo que dice Juan XXIII es que están separados de la Iglesia porque no están unidos a su gobierno, su culto y su doctrina. Por lo que no forman parte de la Iglesia (sino sería absurdo llamarlos a la unidad de la Iglesia cuando ya están unidos a ella).


3. Sostener la laicidad del Estado.

Juan XXIII un laicista. Ésta es una acusación falsa, y más cuando él mismo en Mater et Magistra dice:

"217. Con todo, la insensatez más caracterizada de nuestra época consiste en el intento de establecer un orden temporal sólido y provechoso sin apoyarlo en su fundamento indispensable o, lo que es lo mismo, prescindiendo de Dios, y querer exaltar la grandeza del hombre cegando la fuente de la que brota y se nutre, esto es, obstaculizando y, si posible fuera, aniquilando la tendencia innata del alma hacia Dios."

A eso sumemos lo que dice Pacem in terris n. 51: 

"51. El derecho de mandar constituye una exigencia del orden espiritual y dimana de Dios. Por ello, si los gobernantes promulgan una ley o dictan una disposición cualquiera contraria a ese orden espiritual y, por consiguiente, opuesta a la voluntad de Dios, en tal caso ni la ley promulgada ni la disposición dictada pueden obligar en conciencia al ciudadano, ya que es necesario obedecer a Dios antes que a los hombres[34]); más aún, en semejante situación, la propia autoridad se desmorona por completo y se origina una iniquidad espantosa."

Y agreguemos también su cita de Ad Petri Cathedram condenando en indiferentismo religioso, diciendo: "«Este principio —para usar las palabras de nuestro mismo predecesor— lleva necesariamente a la ruina todas las religiones, particularmente la católica, la cual, siendo entre todas la única verdadera, no puede ser puesta al mismo nivel de las demás sin grande injuria»"

Por tanto, se ve lo absurda de la acusación de herejía.


4. Bendecir a un miembro de una falsa religión.


5. Defender la libertad religiosa.

La imputación es que ha sido condenado por los Papas el venerar públicamente falsos dioses, mientras que Juan XXIII dice que es un derecho del hombre.

¡Falso!

Juan XXIII no habló de "falsos dioses", sino de "venerar a Dios". Y está hablando específicamente del culto al verdadero Dios en la verdadera religión, ¡no de cualquier culto! Por eso el párrafo sigue y no termina con esa oración. Continúa diciendo: 

"Porque, como bien enseña Lactancio, para esto nacemos, para ofrecer a Dios, que nos crea, el justo y debido homenaje; para buscarle a El solo, para seguirle. Este es el vínculo de piedad que a El nos somete y nos liga, y del cual deriva el nombre mismo de religión[10]. A propósito de este punto, nuestro predecesor, de inmortal memoria, León XIII afirma: Esta libertad, la libertad verdadera, digna de los hijos de Dios, que protege tan gloriosamente la dignidad de la persona humana, está por encima de toda violencia y de toda opresión y ha sido siempre el objeto de los deseos y del amor de la Iglesia. Esta es la libertad que reivindicaron constantemente para sí los apóstoles, la que confirmaron con sus escritos los apologistas, la que consagraron con su sangre los innumerables mártires cristianos [11]."


Una difamación digna de burla cometen los de vatocanocatolico: "Ciertamente eso es un trato! Juan XXIII claramente era un masón y probablemente un comunista; él fue el hombre que inició la masiva conspiración y apostasía que es la secta del Vaticano II."


Cuando dicen que Juan XXIII probablemente era comunista, ¿leyeron siquiera la Mater et Magistra? 

Más adelante dicen: "En su encíclica Mater et Magistra (sobre el cristianismo y el progreso social), Juan XXIII promueve los ideales socialistas y ni siquiera condena una sola vez la contracepción y el comunismo."

Y después: "El secretario general del Partido Comunista Británico, John Gollan, antes las cámaras de televisión el 21 de abril de 1963, dijo que “la encíclica (Pacem in terris) [de Juan XXIII] lo había sorprendido y alegrado"."


Sería interesante que los de Vaticanocatólico.com nos dijeran qué ideales socialistas promueve la Mater et Magistra, y cuáles la Pacem in terris. Porque hablar es gratis.

Aún más, muestra que hablan si haber leído, porque la misma Mater et Magistra dice:

"34. El Sumo Pontífice manifiesta además que la oposición entre el comunismo y el cristianismo es radical. Y añade qué los católicos no pueden aprobar en modo alguno la doctrina del socialismo moderado. En primer lugar, porque la concepción socialista del mundo limita la vida social del hombre dentro del marco temporal, y considera, pro tanto, como supremo objetivo de la sociedad civil el bienestar puramente material; y en segundo término, porque, al proponer como meta exclusiva de la organización social de la convivencia humana la producción de bienes materiales, limita extraordinariamente la libertad, olvidando la genuina noción de autoridad social."


Y sobre la Pacen in terris, pues acá tenemos cosas que no coinciden con los planteamientos comunistas (ni en teoría ni en la práctica):

"14. Entre los derechos del hombre dé bese enumerar también el de poder venerar a Dios, según la recta norma de su conciencia, y profesar la religión en privado y en público.  Porque, como bien enseña Lactancio, para esto nacemos, para ofrecer a Dios, que nos crea, el justo y debido homenaje; para buscarle a El solo, para seguirle."

"21. También surge de la naturaleza humana el derecho a la propiedad privada de los bienes, incluidos los de producción, derecho que, como en otra ocasión hemos enseñado, constituye un medio eficiente para garantizar la dignidad de la persona humana y el ejercicio libre de la propia misión en todos los campos de la actividad económica, y es, finalmente, un elemento de tranquilidad y de consolidación para la vida familiar, con el consiguiente aumento de paz y prosperidad en el Estado[18]."

"36. La sociedad humana, venerables hermanos y queridos hijos, tiene que ser considerada, ante todo, como una realidad de orden principalmente espiritual: que impulse a los hombres, iluminados por la verdad, a comunicarse entre sí los más diversos conocimientos; a defender sus derechos y cumplir sus deberes; a desear los bienes del espíritu..."

"38. Sin embargo, este orden espiritual, cuyos principios son universales, absolutos e inmutables, tiene su origen único en un Dios verdadero, personal y que trasciende a la naturaleza humana. Dios, en efecto, por ser la primera verdad y el sumo bien, es la fuente más profunda de la cual puede extraer su vida verdadera una convivencia humana rectamente constituida, provechosa y adecuada a la dignidad del hombre[26]."

"51. El derecho de mandar constituye una exigencia del orden espiritual y dimana de Dios. Por ello, si los gobernantes promulgan una ley o dictan una disposición cualquiera contraria a ese orden espiritual y, por consiguiente, opuesta a la voluntad de Dios, en tal caso ni la ley promulgada ni la disposición dictada pueden obligar en conciencia al ciudadano, ya que es necesario obedecer a Dios antes que a los hombres[34]); más aún, en semejante situación, la propia autoridad se desmorona por completo y se origina una iniquidad espantosa. Así lo enseña Santo Tomás: En cuanto a lo segundo, la ley humana tiene razón de ley sólo en cuanto se ajusta a la recta razón. Y así considerada, es manifiesto que procede de la ley eterna. Pero, en cuanto se aparta de la recta razón, es una ley injusta, y así no tiene carácter de ley, sino más bien de violencia [35]."

¿Esas son las cosas que conmueve a un comunista? Cualquier persona razonable dirá que no.

Y aparte de eso, la afirmación de que Roncalli era masón, basándose en lo que dice Yves Marsaudon, es indemostrable.