2025/01/13

178. The Prophesied One Part 3

The memory of St Francis found in his writings, as well as the description of his biography, urge us to advance in faith with the truths revealed in them. Francis was prophesied as a man whose eyes gazed open at Jesus on the cross in the San Damiano Crucifix (cf. blog № 174). The fact that he received the Stigmata and embodied Mary Magdalene's words, "I will take him away", and that he had received the diaconate were crucial clues to understanding the vocations in the Church. 

"Do not hold me, for I have not yet ascended to the Father" (Jn 20:17), Jesus said to Mary Magdalene because she was a woman. It was appropriate that John the Evangelist inserted this scene because the teachings of Jesus Christ were received by male and female disciples on an equal footing, allowing them to live the "vocation of Jesus", which, therefore, could have created the illusion that women were to receive the priesthood in the same way as men. 

Mary Magdalene, who stood by the cross of Jesus and was present when Jesus united His mother and the disciple whom he loved in a parent-child bond, became the witness to the fact that the Apostles, who were men, were made conjoined with the priesthood in an undivided bond by the words of Jesus on the cross. She also testified in the scene of his resurrection that she had the "vocation of Jesus" by declaring to the risen Jesus that she would take away his body. Then Jesus said, "Do not hold me, for I have not yet ascended to the Father". These words were intended to admonish the women who would be called to the "vocation of Jesus" after her to let go of their clinging to Jesus, to give up their attachment to the body of Christ, who had not yet ascended to the Father, and to take a step towards the Holy Spirit, so that they would have no illusion about the priesthood. 

Jesus continued, commanding Mary Magdalene, "[G]o to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God" (Jn 20:17). Without hesitation, she "went and said to the disciples, 'I have seen the Lord'; and she told them that he had said these things to her" (20:18). This prepared the disciples, who had locked the door of the house they were in for fear of the Jews, for Jesus' visit. 

That evening, they had locked the doors of their house, but Jesus came and stood in the middle. And he said twice, "Peace be with you". That was to give them the authority to forgive sins before sending them to their mission. The Gospel of Matthew says, "Peter said to him, 'Even if I must die with you, I will not deny you.' And so said all the disciples" (Mat 26:35). The Apostles, beginning with Peter, were testifying that they would never abandon Jesus. However, when the disciples saw Jesus' Passion, they all fled, and Peter denied Jesus three times, saying he did not know him. If each of them does not first forgive themselves, they will not be able to witness to Jesus. In other words, they cannot go on their mission. This episode is the third of the seven episodes described in the scene of the resurrection of the Lord in the Gospel of John. 

In the fourth episode, Jesus appears to the Apostle Thomas, who did not believe that the risen Jesus had come, and says: "Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing" (Jn 20:27). These words are in contrast to his admonition to Mary Magdalene: "Do not hold me, for I have not yet ascended to the Father". That happened because Thomas was one of the Apostles conjoined with the priesthood. 

As Jesus went on to say to Thomas, "Have you believed because you have seen me? Blessed are those who have not seen and yet believe" (20:29), a priest who is to touch the bread and wine specially prepared to be the body of Christ has the blessing of "those who have not seen and yet believe". John the Evangelist explains that "these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name" (20:31). He is saying that the priest himself, who raises the Eucharist, and the congregation around the altar with him, are to believe and confess that the Eucharist is "the Christ, the Son of God" and to receive life in the name of Jesus. 

To be continued.

Maria K. M.

 2025/01/06

177. The Prophesied One Part 2

Seven episodes are in the scene of the resurrection of the Lord in the Gospel of John. In the previous article № 175, we examined the first two episodes, concluding that the words of Mary Magdalene, "I will take him away", were fulfilled in the person of St Francis, who received the Stigmata, more than a thousand years later. The San Damiano Crucifix, which captured Francis, prophesied his appearance (cf. blog № 174). He was called to appear in his own time as the one who had acquired the truths of the Gospel of John and the Book of Revelation, which were considered difficult to understand. The Holy Spirit inspired the Church of his time with the truths that emerged from his writings and biographies, both during Francis' lifetime and after his death. It continues to do so today. With this understanding, we will continue the examination of the resurrection scenes in John's Gospel. 

Mary Magdalene stood by the cross of Jesus, witnessed his end, received his blood and water, and became a witness to the new covenant and one of the first four members of the Church born then. We have considered her vocation on many occasions. And we were convinced that her declaration to Jesus that she would "take away" his body, which she made without realising it was Jesus when she first encountered the risen Jesus, was a testimony to her vocation. However, I could not see the meaning of the following words that Jesus said to her in this scene when he called out, "Mary," to her, and she turned to him: "Do not hold me, for I have not yet ascended to the Father" (Jn 20:17). It now came to be clarified through the reflection on the San Damiano Crucifix and the vocation of Francis, who received the stigmata. 

Just as Mary Magdalene, turning at the voice of Jesus, involuntarily said "Teacher", and as Jesus himself said, "You call me Teacher and Lord; and you are right, for so I am" (Jn 13:13), Jesus did not live his life as a Saviour, much less as a priest. So, people at the time thought Jesus was a prophet. Many disciples followed Jesus. Among them were women. 

These women provided for Jesus and his party by sharing their possessions (cf. Luke 8:1-3). These women - like Mary Magdalene, who received the "vocation of Jesus" from the risen Jesus; Martha, who confessed before Jesus who he was (cf. Jn 11:17-27); and the Samaritan woman, who drew the theme of the water of life and new worship from her question and answer to Jesus (cf. Jn 4:1-30) - were women who could draw out specific dialogues from him guided by Jesus, spontaneously seek the Word of God, and connect the fruit of these dialogues to their own words and deeds. In this way, male and female disciples were to be able to inherit the "vocation of Jesus" on an equal footing. Meanwhile, while the people of that time thought of Jesus as a prophet, he was still the Son of God with us, the Saviour, and the priest that would be manifested at the end of his short life. These hidden characteristics of Jesus will be clarified by the "vocation of Mary". 

Francis, who had acquired the truth of the Gospel of John and Revelation, revealed the vocations of the Church born near the cross by embodying the "vocation of Jesus" so that the motif of the Gospel of John depicted in the San Damiano Crucifix could be realised. Therefore, he must have realised the meaning of Jesus' words: "Do not hold me, for I have not yet ascended to the Father". That is because Francis, even though called to the "vocation of Jesus", took the diaconate following the recommendation of the Church. He accepted the mission as a male Christian out of love for the Church. The words of Jesus contained the admonition that the bread and wine, which had been specially kept aside to become the body of Christ, must not be touched until it was raised by the hands of the priest as the Eucharist. That was because Mary Magdalene was a woman. 

To be continued.

Maria K. M.

 2024/12/30

176. A Letter

On the feast day of St. John, Apostle and Evangelist, I wrote a letter and sent it to one of my friends who reads this blog. I read it myself and found it was adequate for posting on this blog, even though it was longer than usual. The following is the letter, excluding the opening and closing greetings. The image above is her work. 

In writing my blog, I have been greatly helped by St. Francis. I had no interest in St. Francis before and had never even paid attention to the San Damiano Crucifix. So, I never imagined that the images on it had anything to do with the Gospel of John and the Book of Revelation. I was led here by various encounters brought about by the hand of God. I am grateful for the great blessing I have received. I have decided to make the most of this blessing and share it with others. Please pray for me. 

God is the only one who can say, "I AM" (Jn 8:58). And as John's letter tells us, and as St. Francis also wrote, "God is love". Let us become passionate witnesses proclaiming this truth.

"Beloved, let us love one another; for love is of God, and he who loves is born of God and knows God. He who does not love does not know God; for God is love" (1Jn 4:7-8)

"So we know and believe the love God has for us. God is love, and he who abides in love abides in God, and God abides in him" (1Jn 4:16). 

To remain in "God's love", we believers need to make an effort to become able to concentrate on the "time of working with the Holy Spirit," focusing on the divine informationlessness shown by the Eucharist and becoming poor in all information. To work well with the Holy Spirit sent in the name of "Jesus", it is essential to maintain the worldview of Jesus Christ. The training of reading and listening to the Book of Revelation has the power of infusing it into us. Those who take the words of Revelation literally and put them into practice are the little ones who accept God's washing. 

I think that St. Francis read the words of Revelation, "Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near" (Rev 1:3) and put them into practice with the innocence of a child. That is because when you read his writings, you will see that he was heading towards the Eucharist and "human information", the knowledge of good and evil (cf. blog no.169 and 170). He did so to recognize the "I AM" of the great God, whom we can only grasp as informationlessness, and understand himself created by the spontaneity of God and the knowledge of God, that is, a mass of information. This passage in Revelation assures us that we can become those "who keep what is written therein" by continuing the training of reading it aloud, listening to its voice and letting it enter our memory. Even if we can only do one line a day when we are busy or having difficulty, or if we can do more for some reason, the voice will enter our memory like flowing water, and God's washing will continue. 

Those who accept God's washing always find divine informationlessness before the Eucharist. That is because, when they concentrate on the Eucharist, even if only for a moment, they become poor in the "human information" within and without themselves. And when receiving the Eucharist, those little ones who accept God's washing every day will have a moment of becoming truly poor. So, as I always say, when we receive the Eucharist, I think the Eucharist is asking us two things: "But who do you say that I am?" (Mt 16:15) and "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?" (Jn 11:25-26). 

We know the answer. Just as Mary and Joseph knew, through the angel, that the child to be born would be named Jesus, we know the answer thanks to the New Testament. The life Mary and Joseph received through the collaboration of the Holy Spirit and Mary was God taking human flesh as a perfect man. His name was Jesus. On the other hand, the life we receive through the collaboration of the Holy Spirit and the priest is God, who became the flesh of Christ in the form of bread and wine. His name is "the Christ, the Son of the living God" (Mat 16:16). Jesus testified that "flesh and blood has not revealed this to you, but my Father who is in heaven" (Mat 16:17). 

The question, "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?" was one that Jesus asked Martha before raising Lazarus in Bethany. In the question, he asked whether she believed everything he had said in the scene where Jesus had revealed that he was the bread of life (cf. Jn 6:22-59). Martha's following reply testifies to her belief, even if she did not understand all of it: "Yes, Lord; I believe that you are the Christ, the Son of God, he who is coming into the world" (Jn 11:27). 

This letter has become quite long, and eventually, I have returned to the theme I have discussed many times before. But I hope you think about it seriously. During the Mass, when the priest elevates the host, Catholics around the world say, "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed," and then they go to receive communion. Are these words something that the faithful can be satisfied with as appropriate? 

Even though Jesus was willing to go to his house, the centurion never received him into his home out of humility. Nevertheless, Jesus praised his faith, saying, "I tell you, I have not seen such faith even in Israel" (Lk 7:9). This was because he was in front of the multitude that had come to follow him. However, before the Last Supper, when Jesus was about to wash Peter's feet, Peter's humility in saying, "You will never wash my feet" (Jn 13:8) was sternly rejected by Jesus, who said, "If I do not wash you, you have no part with me." In the face of God's humility, human humility even cuts off our relationship with God. In fact, the centurion's humility deprived his servants and family of the opportunity to encounter Jesus. 

Isn't it necessary for us today to confess that the Eucharist is "the Christ, the Son of God," and to do so aloud? Deep within, believers have the desire to confess to the Eucharist, "You are the Christ, the Son of God!" Please consider this. 

Maria K.M.

 2024/12/23

175. The Prophesied One Part 1

If St Francis was prophesied in the San Damiano Crucifix, as discussed in the previous issue, the reason must be hidden in the Gospel of John. Furthermore, if the Jesus on that crucifixion represents the Eucharist, then it represents the risen Jesus, so the scenes depicted here are concerned with the scenes of his resurrection. The first one of these scenes is: "Now on the first day of the week Mary Mag'dalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, 'They have taken the Lord out of the tomb, and we do not know where they have laid him.'" (Jn 20:1-2). 

Mary of Magdala and "the other disciple, the one whom Jesus loved" had stood by the cross two days earlier with the mother of Jesus and the wife of Clopas, splashed with the blood and water that flowed from the side of Jesus, and witnessed the conclusion of the New Covenant and the birth of the Church (cf. Jn 19:25-35). In the scene where Mary of Magdala ran to announce the news, John the Evangelist mentioned the name of Simon Peter first, for the same reason that in the following scene, "the other disciple", who ran faster than Peter and arrived at the tomb before him, waited for Peter without going inside. John the Evangelist recognized that Peter had been chosen by the heavenly Father and Jesus as the head of the Church (cf. Mt 16:17-19). Additionally, along with that fact, there was no way that the Apostles did not remember his resurrection, which Jesus had begun to reveal to them from this time onwards and spoken about many times. 

Remembering the case of Lazarus, whom Jesus had resurrected, they would have found it strange that the linen cloths that had wrapped Jesus' body and the napkin on his head were still in the tomb. Also, unlike the other Gospels, which describe earthquakes, angels and the appearance of people in long white and shining robes, the mere sight of the empty tomb would have led "the other disciple" to assume that the body had been taken away. He believed in the words of Mary of Magdala, "They have taken the Lord out of the tomb." He could not, however, ask Peter for his opinion. That was a natural conclusion considering Peter's experience on Thursday night when he denied Jesus three times at the time of his arrest. The rooster depicted below the San Damiano Crucifix, next to Jesus' left knee, is the sign that Jesus guarded Peter, who had said, "I will lay down my life for you" (Jn 13:37), with his words (cf. 13:38). 

However, it was inevitable that "they did not know the scripture, that he must rise from the dead" (20:9). That is because Jesus had said, "When the Spirit of truth comes, he will guide you into all the truth" (16:13). Peter and "the other disciple" "went back home" (Jn 20:10) to consult with the other Apostles about the issue that Jesus' body had been taken away. They feared the chief priests who had posted the guard at the tomb (cf. Mt 27:62-66, 28:11-15). 

Meanwhile, Mary of Magdala remained alone, weeping outside the tomb. Then, the risen Jesus appeared to her. At this point, thinking it was a gardener, she had enough energy and fervent hope to say, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away" (Joh 20:15). The desire "I will take him away" expressed her unique vocation. The body of Jesus, whom she said she would take away, had the marks of four nails and a wound in the side. 

Francis, the man depicted in a small, neck-only figure on the far left of the San Damiano Crucifix, the prophesied one, the third John, stares at Jesus on the cross with his eyes wide open. Francis, who later received the Stigmata, embodied the words of Mary of Magdala, "I will take him away". Francis was called to the same vocation as Mary of Magdala. 

To be continued.

Maria K. M.

 2024/12/16

174. The Three Johns

The San Damiano Crucifix depicts three distinctive men. They are John, the author of the Book of Revelation, holding the sealed scroll depicted at the top; John the Apostle, depicted with Jesus' mother to the right of the central crucifix; and a man depicted only from the neck up in a smaller size behind the centurion, on the left side of the crucifix. These three men are depicted with the distinctive form of their foreheads, which is not present in the other figures. 

The portrayal of John, the author of the Book of Revelation, holding the sealed scroll was to draw our attention to the Book of Revelation (cf. blog № 161). The portrayal of John the Apostle, depicted with the mother of Jesus, represents the priesthood and the priest (cf. blog № 166). Then, who is the third man behind the centurion, and what is his theme? 

First, the centurion depicted there represents the Roman Empire, which embraced Christianity. Christianity, which had taken root in the Roman Empire, preserved Rome from the destruction of the Western Roman Empire. Eight hundred years later, Francis was born in a place and time when it was commonplace to be a Christian. At the time, Greek philosophy, especially Aristotle, was gradually influencing the Catholic Church. 

On the other hand, Francis himself was less influenced by academia, emphasising simple living and an honest faith in the teachings of the Church. That was because Francis, who had received John's Gospel and the Book of Revelation from the San Damiano Crucifix, was guided by the Holy Spirit into all the truth. The San Damiano Crucifix had prophesied that Francis would be born and come to see it and was awaiting him. The third man is Giovanni di Pietro di Bernardone, or St Francis, who also had John in his real name. Behind him are what appear to be the heads of his followers. 

The depiction of the Gospel of John on the San Damiano Crucifix appears to show the moment when Jesus' Church, born with the conclusion of the New Covenant through Jesus' blood, which announced the coming of the Kingdom of God, has fulfilled its mission. The faithful who inherit Christ's work of salvation through their initiation into the faith take on the positions of priests and congregation in the completed Mass liturgy surrounding the Eucharist. Furthermore, they have three callings modelled on the Holy Family - Mary, Joseph and Jesus - which received the only begotten Son of God. 

The subject for Francis was first to reveal the vocations of the Church born near the Cross by embodying the "vocation of Jesus" so that the portrayal of John's Gospel depicted in the crucifix might be fulfilled. However, he accepted the diaconate following the recommendation of the Church because he loved the Church. Vocations of the Church are rooted in the Holy Family. Francis naturally focused on the stable of the Nativity. 

"Solemn Masses were celebrated over the manger, Francis, the Levite of Christ, chanting the Holy Gospel. Then he preached unto the folk standing round of the Birth of the King in poverty, calling Him, when he wished to name Him, the Child of Bethlehem, by reason of his tender love for Him." (The Life of Saint Francis of Assisi by St Bonaventure). 

To be Continued.

Maria K. M.

 

 2024/12/09

173. The Little Scroll

Before the San Damiano Crucifix, St Francis received the truths. One was to realise Jesus' words from the Gospel of John, "I am the way, and the truth, and the life; no one comes to the Father, but by me" (Jn 14:6), and to read the Synoptic Gospels and other New Testament books from the perspective of John the Evangelist (cf. blog№ 169). The second was to store the worldview of Jesus Christ as his tacit knowledge in his memory by reading and listening to the Book of Revelation. After reading the Book of Revelation, Francis must have docilely practised what was written in it (cf. Rev 1:3). That helps him receive revelations directly from the New Testament. That is because the Book of Revelation is interwoven with the revelations and prophecies conveyed by the New Testament (see diagram below Prophetic Composition of the Book of Revelation). Therefore, Francis respected the priesthood and was erudite about the Scriptures, with his mind always on the Eucharist, the "life". In addition, the image of Jesus, the Eucharist, depicted in the Crucifix, and the people depicted separated to his right and left - the Church's vocation - must have been stuck in his mind (cf. blog № 166). 

The following is an example of reading the New Testament from the perspective of John the Evangelist. Picking up the words of Jesus on the cross just before he breathed his last breath from each Gospel and putting them in chronological order, a coherent narrative emerges. This narrative connects the scene of the institution of the Eucharist at Jesus' last table in the three Synoptic Gospels with what happened by the cross in the Gospel of John, which does not describe that scene, and testifies to the whereabouts of the Eucharist and priesthood, the coming of the Kingdom of God and the conclusion of the New Covenant, and the birth of Jesus' Church. 

At the time of his end on the cross, Jesus was waiting for the Father to draw the parties to the new covenant, for no one can come to Jesus unless the Father draws him. He cried out in supplication. "My God, my God, why hast thou forsaken me?" (Mt 27:46; Mk 15:34). This cry has become the prayer: "Father, into thy hands I commit my spirit!" (Lk 23:46). 

Finally, the people drawn by the Father gathered by the cross. They were the mother of Jesus, Mary, the wife of Clopas, Mary of Magdala, and John the Apostle. At this time, Jesus united the Apostle with his mother, Mary, who had received his priesthood with Jesus, the Son of God (cf. blog № 167), in a parent-son bond. That was a guarantee that the Apostles were united with the priesthood in an unbreakable bond to fulfil the words of the previous evening when Jesus had commanded them to "Do this in remembrance of me" (Lk 22:19). The Apostle received the priesthood as it says: "And from that hour the disciple took her to his own home" (Jn 19:27). 

This fact is in line with what is written in the Book of Revelation: "But the woman was given the two wings of the great eagle that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time" (Rev 12:14). The "woman" refers to the priesthood. The "Eagle" refers to the Gospel of John. The "wilderness" is the memory of the Apostles, bound in an unbreakable bond to the mother of Jesus. Thus, the priesthood, hidden in the memory of the Apostles, was to escape the "human information" ("the serpent") and be nourished until a suitable time. 

"After this Jesus, knowing that all was now finished" (Jn 19:28), received the vinegar, saying, "I thirst". That means that Jesus, who had said, "I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes" (Lk 22:18), announced that the "kingdom of God" has come. He then said, "It is finished" (Jn 19:30) and "yielded up his spirit" (Mt 27:50; Mk 15:37; Lk 23:46; Jn 19:30). The blood and water that then flowed from Jesus' side fell on those whom the Father had drawn, testifying to the conclusion of the "new covenant in my blood" (Lk 22:20) and at the same time giving birth to Jesus' "Church" (cf. Jn 19:34-35). 

Thus, the truths of the Gospel of John and the Book of Revelation, which Francis received from the San Damiano Crucifix, manifest that the Word is alive in the New Testament. He received from the hand of the Lamb the little scroll depicted at the upper end of the Crucifix and ate it, just as John, the author of Revelation, did (cf. Rev 10:10). 

To be continued.

Maria K. M.

 2024/12/02

172. The Wind

In the last issue, we discussed the will of man based on Admonitions by St Francis. In the light of the Genesis account, God gave man a will to create him after his likeness. Man's will was to be formed by a combination of the "divine spontaneity" appropriate for man, which is the "breath of life" God had breathed into him, and the "knowledge of God" that God made grow as the "tree of life", and it was to become the free will of man, created after God's likeness. That is because the "divine spontaneity", the "breath of life", is the source of "freedom". However, man did not eat from the Tree of Life but ate from the Tree of the Knowledge of Good and Evil, forbidden to eat, and thus he generated his will by combining the "divine spontaneity" with the "man's knowledge". The "man's knowledge" evolves through "human information", which can be good or evil depending on the recipient. For this reason, man's will is bound by the knowledge of good and evil and cannot exercise the freedom of "divine spontaneity". That is why the free will God wanted to manifest in man to create him after his likeness does not manifest itself in man. 

Jesus Christ is God becoming human with perfect free will manifesting itself in the unity of "divine spontaneity" and "divine knowledge". The coming of Jesus testified that people could manifest the free will God had wanted them to have to those who, under the old covenant, lived manifesting their will by combining the "knowledge of man" with the "divine spontaneity" appropriate for man. However, many people who manifest their will by connecting the "divine spontaneity", even though befitting to man, with "human knowledge", which is disproportionate to it, and people who, therefore, live with a contradiction that sometimes brings them face to face with death, resisted Jesus' advice and eventually hated and even tried to kill him. Jesus, fully divine and fully human, fulfilled God's plan in his constraints for his disciples and the Holy Spirit, who would later descend. 

Jesus, who said, "I know whom I have chosen" (John 13:18), prepared everything necessary for his disciples to work with the Holy Spirit after his descent. That is because it is only by collaborating with the Holy Spirit that one can obtain free will. Jesus first continued to insert the Word into the disciples' knowledge through their senses so that it would remain in their memory. The reason for this was so that they would remember it when contacted by the Holy Spirit. The sensation of being touched by the Holy Spirit is the sensation of contact with "divine informationlessness", i.e. the Eucharist minus the information of bread and wine. In communion, the believer experiences the feeling of being touched by "divine informationlessness". 

When the Holy Spirit, who has no physical body, collaborates with the person, the appropriate knowledge can be brought directly into his brain so that the freedom of God-given spontaneity can be exercised in his "will". Hence, Jesus said, "Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you" (John 16:7). The Holy Spirit informs us of the contradictions in us, from deep within us, and becomes an advocate for our own judgement against ourselves, which we fall into. 

Jesus trained his chosen disciples to distinguish between divine revelation and "human information" until they came to accept the Holy Spirit, the Advocate. The Book of Revelation replicates that training for future Christians. The training of reading the Book of Revelation aloud and listening to its voice not only enables believers to sensibly grasp the distinction between the work of the Holy Spirit and "human information". Revelation, in which the contents of the revelation and prophecies conveyed by the New Testament are interwoven, enables believers to take in the worldview of Jesus Christ, who appeared in this world, as an unconscious, tacit knowledge. That is because the worldview of Jesus Christ, the Divine, cannot be contained within the human consciousness alone (see diagram below). Revelation prepares believers to optimise themselves into the "divine reality" in which the Holy Spirit works in every scene they encounter with Him. 

St Francis' writings show that he had perused the Book of Revelation. However, many people fail to realise that within his words and deeds are the truths of the Gospel of John and Revelation he received from San Damiano Crucifix. That is because Francis became a man carried by God's hands. "The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit" (John 3:8). 

To be continued.

Maria K. M.