121. But let us consider how Our Lord Jesus Christ arrived at that state of uttermost abandonment. We know that in virtue of the Hypostatic Union, Christ always possessed the beatific vision in His Body and Soul, which two elements, in keeping with their state of glory, always enjoyed the fullness of beatific joy and glorification. Hence it was necessary for Christ, through the infinite power of His divine nature, in His most Sacred Humanity also to assume a new state, the passible one, and bereft, therefore, of the beatific vision; which state, though essentially glorious by nature, was deprived of impassibility and other gifts, in greater or lesser degree according to the moment, in order to be able to suffer meritoriously. Hence the passible state of Christ’s Most Sacred Humanity was the instrument of expiation prepared by the Triune Divinity, First Absolute Cause of the Work of Reparation and Redemption, since this Work was decreed by the Three Divine Persons, and because of the mission of each Person in that Work. Our Lord Jesus Christ’s moral and physical sufferings were often augmented by the express action of His Divine Nature, which deprived the passible state of His Most Divine Soul of part of its infused knowledge and of other spiritual consolations by which He was wont to soften the intensity of His pains. We teach that although in the passible state of His Body and Soul the most painful sufferings were compatible with supernatural joy, the fact that Christ on the Cross felt completely forsaken by the Father was because during the eight seconds preceding the words «Eli, Eli, lamma sabacthani?» of Psalm XXI, verse 2 of David, He was deprived of all supernatural joy in the passible state of His Most Sacred Humanity. Only thus was Christ on the Cross able to feel so forsaken and to groan in anguish to the Father beseeching comfort and strength. Hence we see that Our Divine Redeemer’s abandonment reached a degree of bitterness and desolation only to be imagined by comparing it with the dark night of the soul or with the spiritual death of the soul, when God seemingly hides so that the soul’s understanding, partially veiled, perceives not His fatherly proximity, nor is she comforted by the thought of God’s loving care for her; and thus, bereft of all divine consolation, spiritual and sentient, the soul feels completely forsaken. The dark night of Christ on the Cross, whereby He felt abandoned and because of which He exhaled His most meek plaint to the Father, is marvelously contained in Psalm XXI of David. We fix our attention on the following words thereof, uttered by Christ immediately after His first cry to the Father, since they are a summary of His entire Passion: «Far from salvation set Me the cries of my sins» (Psalm XXI, 2). Our Lord Jesus Christ, made sin for us (II Cor. V, 21) when He assumed, in the passible state of His Soul and Body, the sins of all mankind, became a lightning rod of the Holy Wrath of the Father, Who not only looked upon His Most Beloved and Most Innocent Onlybegotten as the most wicked of men, but in addition hurled at Him the force of the implacable Justice and indignation that He ought to vent upon us; wherefore the Most Sacred passible Humanity of Christ felt far from salvation, which is the Father’s loving gaze upon Him, and therefore immersed in the most harrowing feeling of abandonment and orphanhood. Christ’s abandonment by the Father increased, then, to inconceivable degrees when the passible state of His Most Divine Soul, partly deprived of infused knowledge, was completely veiled for the above mentioned eight seconds, of the consolation, among others, of contemplating the innumerable fruits of His most sorrowful Passion, in order for Him to fix His gaze on the condemnation of so many souls; and besides, to suffer with maximum intensity the pains of loss and of sense corresponding to forgiven mortal sins, which pains, as we know, He suffered through the torments of His Most Sacred Passion, above all when He felt abandoned by the Father, thus draining the Chalice of His most bitter sorrow to the end. Most certain are the revelations of the sublime mystic Saint Maria Cecilia Baij concerning the words «Eli, Eli, lamma sabacthani?», which she says Christ did not clamour pronouncing the name Father, for having deprived Himself of all that might bring Him comfort, which the word `Father’ would have done. And besides, because He, seeing Himself converted into the object of the Father’s wrath, no longer felt like His true Son, but rather as the opprobrium of men and the abjection of the people; and that is why He merely said: «My God, My God...». We add that Christ also expressed Himself thus to manifest that in His passible Human Nature He felt abandoned not only by the Father but by the Triune Divinity; by which it must never be understood that at any instant was sundered the Hypostatic Union of the Deific passible human Nature with the Divine Word, nor that Christ in His passible state could ever feel that to have occurred. It is fitting again to stress the most perfect compatibility that always existed between the sufferings, in greater or lesser degree, of the passible state of Christ’s Human Nature, with the fullness of uninterrupted beatific joy in the glorious state of His Soul and Body, in which latter state, as we know, He never suffered. That is why Our Lord Jesus Christ, in His Most Sacred Passion and ignominious Crucifixion, fully rejoiced in the glorious state of His Soul and Body, and at the same time suffered to the fullest in the passible state of both elements.
122. One of the themes most debated among Bible scholars and which has given rise to numerous interpretations, none satisfactory until now, is that of the linguistic terminology used by the first two evangelist in the texts we have just considered. While Saint Matthew relates that Christ said: «Eli, Eli, lamma sabacthani?» (Matt. XXVII, 46), Saint Mark expresses it thus: «Eloi, Eloi, lamma sabacthani?» (Mark XV, 34). As we see, there is between them some literal discrepancy which we will clarify shortly. But to do so we deem it most convenient first to deal with the doctrine on the origin of the different races and tongues that have existed and that now exist amongst men. (1) Our first parents Adam and Eve, before their trial, besides using an intellectual and spiritual means of communication, proper to the beatific vision and akin to that of the Angels, could communicate with each other orally by way of sublime paradisiacal language, phonetically similar to those we speak and know, which did not exclude the logical possibility of their being able to do so in writing and other forms. (2) During the trial, deprived of the beatific vision, they no longer possessed the faculty to communicate in the language - akin to the angelic - proper to that vision, but could do so in the paradisiacal. (3) After the fall, Adam and Eve lost, along with other gifts, their knowledge of the sublime paradisiacal language since it was a preternatural gift. But at the same time God infused into them knowledge of another language, later to disappear, proper to fallen human nature. Let us now consider how the other multiple races and languages of the Universe came into being. Genesis initiates the passage concerning the tower of Babel saying: «And the earth was of one tongue, and of the same speech» (Gen. XI, 1), manifesting that all the inhabitants of the Universe spoke and wrote a single language, received by Adam and Eve after the fall, originally of great richness of expression but which little by little degenerated through man’s intellectual depravity because of vice and sin. Genesis goes on to say: «And when they removed from the east, they found a plain in the land of Sennaar, and dwelt in it» (Gen. XI, 2). After the Flood, it was God’s desire, manifested to Noe, that he and his family leave the mountains of Ararat in Armenia, where the Ark had come to rest, and travel west, to occupy what is now Jerusalem and its environs and there to establish the spiritual centre of the people. In their long trek Noe’s descendants reached Sennaar and camped on that vast plain with the intention of continuing their journey afterwards. But as this was extremely fertile territory between the rivers Tigris and Euphrates they settled there, against the divine plan, and acquired great laxity of morals despite the warnings they received from God through His representatives, among them Heber. That territory afterwards, according to epoch, has been called Chaldea, Babylonia and Mesopotamia (today Iraq). As a result of materialism, a large part soon fell into idolatry, so much so that, instigated by Satan, they made plans to construct a great city, dominated by a colossal tower, for their pleasure and pagan worship and for the imperishable exaltation of their name in the memory of future generations, thereby challenging Almighty God. It was built on the spot where afterwards would rise the city of Babylon, archeological remnants of which exist by the river Euphrates, in Iraq. But let us see the Genesis narrative: «And each one said to his neighbour: Come, let us make bricks, and bake them with fire. And they had bricks instead of stones, and pitch instead of mortar. And they said: Come, let us make a city and a tower, the top whereof may reach to heaven; and let us make our name famous, before we spread abroad unto all lands» (Gen. XI, 3-4). As we interpret from the sacred text, those people also planned, after building the city with the tower and there setting up the centre of their Satanic aspirations, to spread throughout the world in order to propagate their abominable culture, when the divine plan was for them to continue their journey to the land he had pointed out to Noe and there to live together and form a great people under the authority of God, and to fulfil the dispositions He gave through His representatives: and thus, united in faith, and of the same language and race, to populate the earth. Hence the words of Genesis: «before we spread abroad into all lands» (Gen. XI, 4) manifest their desire to withdraw from God’s obedience in order to live according to their perverse inclinations. Besides, as they feared that their project might meet with a further punishment, which they thought could be another flood, they decided to raise a tower so incredibly high that according to their foolish schemes the waters would never cover it, and thus it wold serve them as refuge. We make clear that the true white race, given to Adam and Eve, was the only one to exist before the punishment of the tower of Babel, and that in colour the one most akin to it is that which today we call the white race, though it is not the authentic one. The Deific Humanity of Christ and the Immaculate Person of Mary are the most perfect models of the original white race lost at that time.
123. The construction of the city and tower of Babel began in the year 2847 of Creation, that is, when Sem, his son Arphaxad and the latter’s son Sale were already dead. The promoter of this truly woeful project was Cam’s grandson Nemrod, a man idolatrous, impious and proud. With him the majority of men collaborated, with some few exceptions including Heber, his son Phaleg and his grandson Reu, all three descendants of Sem. Heber, then head of the Promissory Line, was a man of great virtue and most faithful to God’s commands. Through divine inspiration, 200 years before they began to build the city and tower of Babel, he already knew that the work would be carried out and would result in the dispersion of men owing to the division of the one race and language into many and various. For that reason he called his first-born son, born in 2643, Phaleg, meaning ‘division’. For in the days of Phaleg, as Genesis (X, 25) says, ‘the earth was divided’; that is, during his lifetime not only would the confusion of races and languages take place, but in addition Noe’s descendants, who after the chastisement would be dispersed, were to colonize part of the five continents. The sacred text goes on to say: «And the Lord came down to see the city and the tower which the children of Adam were building» (Gen. XI, 5). We teach that while that bold race was engaged on the ill fated construction, the Most Divine Soul of Christ in human figure appeared to Heber and said: «Behold, they are one people, and all have one tongue; and they have begun to do this, neither will they leave off from their designs till they accomplish them in deed» (Gen. XI, 6), by which He commanded him to reproach them all severely, so that they renounce their purpose. They, however, not only paid no heed to the divine revelation, but even ridiculed Heber. Nevertheless, he interceded for them so that God might give them more time to reflect and to repent, by delaying the deserved punishment; intercession to which the Lord acceded to please His most faithful Patriarch and Prophet Heber. But as their arrogance would not allow them to desist from carrying out the impious project, God One and Three said to Himself: «Come Ye, therefore, let Us go down, and there confound their tongue, that they may not understand one another’s speech» (Gen. XI, 7). This mysterious colloquy of the Blessed Trinity, which contains the divine decree of punishment, was heard by the Prudent Heber through a sublime vision. Genesis concludes thus the episode of the tower of Babel: «And so the Lord scattered them from that place into all lands, and they ceased to build the city. And therefore the name thereof was called Babel, because there the language of the whole earth was confounded: and from thence the Lord scattered them abroad upon the face of all countries» (Gen, XI, 8-9). Concerning the last two texts, it behoves us to clarify that the punishment of the confounding of races and tongues, in the year 2882 of Creation, brought with it discord between the sections of that haughty people, henceforth unable to live together peacefully, bewildered by differences of race and the impossibility of understanding one another due to the multiplicity of tongues. All this compelled them promptly to disperse, in suchwise that each group of the same race and tongue went its separate way, when it had been God’s plan, as we said, for all to remain united in the true Faith, and with the same race and language, in their march to the assigned territory, today Jerusalem and its environs, and from there to multiply and further to colonize the earth according to the divine command given to Noe.
124. What we have said of the filling of the earth by
Noe’s descendants, must be understood to mean of all the inhabitable
Universe because, as we know, before the universal Flood, on many planets
there were already human beings, descendants of different couples, some
good and others bad, conveyed from earth. As on earth, the corruption of
men took place in the other inhabited worlds. God commanded Noe to preach
penance on earth in order to convert the people and avoid chastisement.
This command is implicitly contained in the following words of God to the
Patriarch in the year 2122 of Creation: «My spirit shall not remain in
man forever, because he is flesh; and his days shall be a hundred and
twenty years» (Gen. VI, 3). That is, even though because of the
perversity of mankind the punishment would be inevitable, it would not
come for 120 years, the time given to man to reflect and to repent; and if
man did so, God might even take pity on him. Noe, always faithful and
obedient to the divine commands, since as is seen in Genesis, «he was a
just and perfect man» (Gen. VI, 9), preached ceaselessly, and the
announcement of the punishment spread to all parts without people taking
any notice of the dramatic predictions, which they even ridiculed. That is
why in Genesis we read: «And God seeing that the wickedness of men was
great on the earth, and that all the thought of their heart was bent upon
evil at all times, it repented Him that He had made man on the earth. And
being touched inwardly with sorrow of heart, He said: I will destroy man
whom I have created from the face of the earth, from man even to the
beasts, from creeping things even to the fowls of the air; for it
repenteth Me that I have made them» (Gen. VI, 5-7). In these words God
complained to Noe about mankind’s indifference to the announcements of
His messenger; and at the same time commanded him to preach, with greater
insistence and detail, the punishment to come if men persisted in their
wickedness. The sacred Book, we interpret, shows us how mankind went from
bad to worse after the first 20 years of Noe’s preaching: «And the
earth was corrupted before God, and was filled with iniquity» (Gen. VI,
11). Hence after those 20 years, and therefore 100 years before the
punishment, God decreed the universal Flood, at the same time entrusting
the building of the Ark to Noe; though the decree was conditional upon the
correspondence or not of men to the preaching they received from the
Patriarch. The divine decree and command are contained, respectively, in
verses 12 and 13 of chapter VI of Genesis: «And when God had seen that
the earth was corrupted (for all flesh had corrupted its way upon the
earth), He said to Noe: The end of all flesh is come before Me; the earth
is filled with iniquity through them; and I will destroy them with the
earth. Make thee an ark of timber planks; thou shalt make rooms in the ark,
and thou shalt pitch it within and without» (Gen. VI, 12-14). According
to our interpretation, however, as this text of Genesis, when speaking of
the earth refers not only to our planet but also to the other inhabited
worlds - since the corruption of men extended to them all - we teach that
God accordingly, 120 years before the Flood, had entrusted to Mathusala
the preaching of penance to interplanetary mankind. To do so, Mathusala
was conveyed to the most privileged Planet of Mary whence to fulfill his
mission on the other planets. With some few exceptions, neither were his
warnings heeded by their inhabitants. Wherefore, on earth, those that
remained faithful to God, who as we know were Noe and his wife, their
three sons and respective wives, were saved in the Ark; for as we read in
Genesis: «But Noe found grace before the Lord» (Gen. VI, 8). In their
turn, the few in the planets who also remained faithful were taken to the
Planet of Mary, there to stay as inhabitants as Mathusala already was,
though he, as we know, for inscrutable mysteries, returned to earth after
the punishment to die 14 years later. The universal Flood occurred in the
year 2242 of Creation, that is 120 years after Noe and Mathusala, where
they were, began to announce it; for the punishment occurred on earth as
well as on the other planets inhabited by human beings, but affected
neither uninhabited planets nor planets inhabited only by animals and
plants. Nevertheless, on planets inhabited by man the punishment also
affected the animals, the same as on earth. The different planets
inhabited by man before the Flood were repeopled after the tower of Babel,
for after the confounding of races and tongues, many human couples were
conveyed from earth to those planets, though animals had been transported
long before, not only from earth but also from other planets not affected
by the Flood. We make clear that before the punishment, Noe and his family
dwelt where Jerusalem is today, and that the Ark was built in what
afterwards would be called the valley of Josaphat. Thence the movement of
the waters carried it to Armenia, where it came to rest on Mount Ararat.
There, after leaving the Ark, Noe was ordered by God to return to the land
whence he came, Jerusalem, though he died on the way without fulfilling
his most vehement desire to arrive. It is fitting to note that although
the universal Flood did not affect the Planet of Mary, as it was preserved
from Adam’s sin, through the mysteries of God neither did it affect the
Planet of Lucifer, whose infernal inhabitants will not die until, together
with the Antichrist, they are struck down by the divine breath. We take
the opportunity here to cite the dogmatic teaching of His Holiness Pope
Gregory XVII: <
125. Following this commentary on the Bible, we now consider in greater detail the confounding of races and tongues , taking as our basis the teaching of His Holiness Pope Gregory XVII (Sermon of 8 Sept. 1985). While those haughty descendants of Noe toiled to build the city and the tower, it came to pass that all of a sudden they began to speak in different tongues, and at once the colour of their skin was also changed. Because of the transformation, the majority neither understood nor recognized one another. As a result of their bewilderment, organization of the work was thrown into complete chaos and ended up being postponed indefinitely. The change in skin color and the general transmutation of physiological and psychological characteristics was different for each family group, of which there were 70, so that each became a race different both from that which already existed before the Flood and from the then new ones of the other groups, not only in colour but also in physiognomy, height, character and many other features. Although the curse fell on those that prevaricated by their taking part in the building of the tower of Babel, those not contributing to that aberration, like Heber and his family, also suffered the consequences of the sin, though with some indulgence on the part of God. That is why all the different races we now know, with their respective colours and tongues, have their origin in the divine curse, though each, despite its impoverished constitution, in one aspect or another preserves peculiar features likening it to that existing before the punishment, such as skin colour, features, height, build, physical, strength, character, skill, etc... For example, although the white race we know, with its origin in the curse, in colour bears greater resemblance to the ancient and sole race, it bears less in other aspects than other races and vice versa. As for the confounding of tongues, we must add that as a result of the punishment, posterity lost the very beautiful original language that God had infused in Adam and Eve after their sin, to which the new languages originated by the divine curse were greatly inferior, though each bears some affinity in one aspect or another with that mysterious language unknown to us. Besides, as a result of the successive mixing of races and the degeneration of mankind through vice and sin, the languages that arose as punishment have become intermingled, thereby deteriorating and giving rise to others. Wherefore any one of the languages we know today, oriental or occidental, however seemingly beautiful, is greatly inferior to that spoken by mankind before the tower of Babel. Though God also deprived the most faithful Heber and his family of the original race and tongue, He was more lenient with them, since they preserved the white colour, albeit perceptibly altered; and He endowed them with another tongue which, though inferior, in spirituality and richness of expression surpassed those of other races. That tongue was afterwards called Hebrew, a word etymologically stemming from Heber. We make clear that the mutation of the sole race into many, as punishment for the tower of Babel, did not affect the essential body of each person, which, being spiritualized matter, suffered no change. Christ’s Coming will put an end to the multiplicity of races and tongues, since at that instant all who are destined to be wayfarers in the Messianic Kingdom will recover the gifts Adam and Eve lost by their sin, wherefore the race and tongue of Paradise will return, though greatly enriched. Moreover, at the Universal Resurrection, all accidental bodies of the saved not yet risen will also recover the prerogatives of the sole human race, according to the divine plan, as have already been recovered by the accidental bodies that are in Heaven, and also, in part, by those of the inhabitants of Mary’s Planet. The doctrine on the recovery of the general characteristics of the sole human race applies to the condemned, but bearing in mind the ugliness proper to their state of condemnation. We take the opportunity to teach that after the dispersion of Noe’s descendants and the establishment, according to the divine plan, of Heber’s family in what is now Jerusalem and its environs, many of the latter colonized the territories of Europe now known as Spain, France, Ireland, Poland and Austria. Heber himself was the first to colonize the Iberian Peninsula - which took from him its name - formed by Spain and Portugal. His descendants are the Iberos, historically known as Spain’s first colonizers. Besides, other descendants of Heber colonized parts of Asia, including Chaldea, where afterwards Abraham would be born. Japhet’s son Tubal and his grandson Tarsis also colonized Spain.
126. From the time of the punishment of the Tower of Babel, Hebrew was always the language of God’s Chosen People until its common use was gradually lost as a result of the chastisements that followed the division of the Twelve Tribes, that gave rise, as we know, to two kingdoms. (1) Regarding the Kingdom of Israel: those led captive to the Assyrian capital, Ninive, gradually adopted Syrian Aramaic, the language of their conquerors, though they preserved many hebraisms. The same occurred to those that remained in Israel as they mingled with the Assyrians sent to replace the Israelites deported to Ninive. (2) Those that formed the Kingdom of Juda: when led captive to Babylon in Chaldea, though out of zeal to preserve their religious traditions they continued to use Hebrew in the bosom of the family, the foreign language there, Chaldean Aramaic, less pure than Syrian Aramaic, gradually prevailed among them, though they did introduce many hebraisms. Hence Hebrew Aramaic, with its variations according to region, was the language of the people in Palestine after the return from captivity in Babylonia, Hebrew being used exclusively in the synagogue and by the educated class: particularly since Aramaic became increasingly established due to the Jews’ condition of tributaries to certain empires in which that language was spoken, and to successive invasions. We make clear that Aramaic, later to be known also as Syriac, is one of the languages of the punishment of the Tower of Babel, and was given to Aram - brother of Arphaxad and great uncle of Heber - and his family (Gen. X, 22-24). That language had become widely used in all the territories around Palestine, for Aram’s descendants had occupied Armenia, Mesopotamia and Syria, and it later spread to other regions, even reaching as far as Egypt. We avail ourselves of the opportunity to clarify that when Saint John says, as previously seen, that the ‘INRI’ affixed upon the Cross was also written in Hebrew he refers to Hebrew Aramaic, the language commonly spoken in all of Palestine.
127. Given the above exposition of races and tongues, we clarify the much debated theme of the Gospel words of Saint Matthew: «Eli, Eli, lamma sabacthani? That is, My God, My God, why hast Thou forsaken Me?» (Matt. XXVII, 46), and of Saint Mark: «Eloi, Eloi, lomma sabacthani? Which is, being interpreted: My God, My God, why hast Thou forsaken Me?» (Mark XV, 34). This Holy Council teaches that Christ cried out to the Father according as is literally expressed in Saint Matthew, that is «Eli, Eli, lamma sabacthani?» Even though these words and those of Saint Mark, «Eloi, Eloi, lamma sabacthani?» are not literally the same, as is seen, both expressions mean the same thing, since they pertain to two variations of Hebrew Aramaic spoken in Palestine. As Our Lord Jesus Christ was brought up in Galilee, He used the Syrian Aramaic of the region, and therefore more pure. Moreover, we teach that Saint Matthew wrote his Gospel in biblical Hebrew, since because of the public office he held before becoming a disciple of the Master, he was perfectly acquainted with that language and others. But in his Gospel he wished to record the Aramaic expression «Eli, Eli, lamma sabacthani?», since it had come thus from Christ’s lips. At the same time he wrote the expression as corresponded in Hebrew, this being the official language of his Gospel, the way it appears in the sacred text: so to the previous expression he adds, «that is, My God, My God, why hast Thou forsaken Me?», words that represent that Hebraic version. The fact that Saint Matthew wrote his Gospel in Hebrew was because it was the language of the nation’s educated class. Thus, those acquainted with it would have the opportunity as well to contrast the Holy Scriptures in Hebrew with the messianic prophecies from them cited by Saint Matthew in his Gospel. Saint Mark, nonetheless, first wrote his Gospel in Aramaic since that was the language of the people and the one most in use outside Judea. Later he translated it into Greek, and finally, during his stay in Rome, into Latin. In both these translations he retained the original Aramaic expression as used in Judea: «Eloi, Eloi, lamma sabacthani?» - and at the same time translated it into Greek and Latin, as represented in the following words added to the sacred text when translated into those languages: «Which is, being interpreted: My God, My God, why hast Thou forsaken Me?». Saint Luke wrote his Gospel in Greek since he had been educated according to hellenic culture. Finally, Saint John also wrote his in Greek since he then lived at Ephesus (Asia Minor) where that language predominated.
128. Concerning Christ’s words «Eli, Eli, lamma sabacthani?», Saint Matthew goes on to say that «some that stood there and heard, said: This Man calleth Elias» (Matt. XXVII, 47). Saint Mark says practically the same (Mark XV, 35). We teach that the meaning of Christ’s words, said in a powerful voice, was astutely and maliciously twisted by Annas and Caiphas and by other members of the Sanhhedrin, in order to distort before those present the messianic prophecy they contained, for they knew them to begin Psalm XXI of David, which was well-known to the people. The attitude of the iniquitous High Priests was then imitated and chorused by many of those present: some with the perverse aim of diverting the attention many paid to Christ’s prodigious voice and the mysteries concealed in His words; others out of mockery and insensate amusement, as with some of the Roman soldiers who, being uncultured foreigners, understood but little Aramaic and thought Christ to be agonizing and delirious. It behoves us to clarify that between the word `Eli’ and the name `Elias’ in Aramaic there is some phonetic similarity, of which they took advantage to mock Christ.
129. Delving a little further into the ignominious sufferings of Christ
on the Cross and His sublime feeling of abandonment by the Father, here we
cite the following mystery masterfully defined by His Holiness Pope
Gregory XVII, and teach that it took place after Jesus recited Psalm XXI.
The Palmarian Pontiff says that <
