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A frequent side effect of the ritual is apparitions, such as the one commemorated in the shrine just up the hill from here. Chaplin repeated the drill for the next group…. With the press conference complete, Chaplin prepared for her next media event — the book launch at Llibreria 22, a popular Girona book store located in a district where Tourdes once lived for a spell in a hotel. While Chaplin prepared for the launch, Frisvold and I strolled though the old town and stumbled on an artist who displayed miniature La Sang figurines in full regalia in his shop window.

The man was a member of La Sang; the Spanish death cult that performs rituals on the deceased in order to free their soul to the next phase in the afterlife, although their public image is far more civic than esoteric. The man was kind enough to show us around his workshop and let us examine volumes of old La Sang photo albums. Note 2. Do you know where I might find him? That I do know. The following day, newspapers and television were filled with coverage of City of Secrets. One newspaper, El Punt , ran an article that revealed the name of the City of Secret character, Lucia Stillman, an heiress of considerable importance to the story.

Stillman died on Mt. Later, Tarres was sent to retrieve her body from the mountain. Chaplin is eager to see her and has arranged a lunch. I had not planned on meeting Ingrid — or she me, but am thrilled at the prospect. In fact, I cannot recall another quit like her.


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She speaks with authority on a vast range of subjects and exhibits a refreshing enthusiasm for her domain. Ingrid was understandably guarded at first, but slowly attuned to the stranger in the group — me. After lunch we went for a walk near the sea before heading back to her home in the hills for more discussion. Here Ingrid served water that had been chilled for a day in a pitcher with a rare crystal.


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  • Before long she produced an analysis of our Cabbala numbers. No sooner then we arrive back in Girona, do we stumble upon Tarres — completely by chance. The meeting is serendipitous, no doubt, for it affords Chaplin the opportunity to brief Tarres in advance of the launch. I observe the encounter with great interest, but am careful not to intrude. We shake hands and exchange niceties. Tarres seemed amiable and genuinely excited to see the book.

    He struck me as sincere and passionate; a gentleman — yet someone who knows things. He has that quality about him. Regretfully, our encounter with Tarres was brief. He said he hoped to attend the launch and we wished him well and on his way. As it turned out, Tarres was unable to attend, and not surprisingly so.

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    While his participation was sadly missed, the evening was fascinating nevertheless. As Mascaro finishes her readings, Chaplin, who is flanked by her Spanish publisher and Catalan translator, prepares to address questions from the audience. Before questions can be solicited from the audience, Chaplin is pre-empted by a influential local business woman who asserts her opinions without so much as a preamble.

    The mystery woman — was she planted by the society? A well known Spanish politician sat in the same row — 3 seats away — and watched and listened with great interest. He appeared to be the only one not surprised by her comments and even looked on, approvingly. Later, after the question and answer segment had finished, I took the opportunity to engage the controversial old woman in conversation. I resumed my inquisition with a myriad of politely phrased questions.

    Her replies were fascinating. She said she once accompanied Tourdes to Paris and occasionally drove her to her home on the coast. And straightway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, loved him and began to beseech him that he might be with him.

    And going out of the tomb they came into the house of the youth, for he was rich. And after six days Jesus told him what to do and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the kingdom of God. And thence, arising, he returned to the other side of the Jordan. The second excerpt is very brief and was inserted in Mark And the sister of the youth whom Jesus loved and his mother and Salome were there, and Jesus did not receive them.

    These two excerpts comprise the entirety of the Secret Gospel material. No separate text of the secret gospel is known to survive, and it is not referred to in any other ancient source.

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    Among scholars, there is no consensus opinion on the authenticity of the letter, [] [30] [31] not least because the manuscript's ink has never been tested. He indicated that the two quotations go back to an original Aramaic version of Mark, which served as a source for both the canonical Mark and the Gospel of John. In the first phase, the letter was thought to be genuine, while Secret Mark often was regarded as a typical apocryphal second-century gospel sprung from the canonical traditions.

    Bruce , who saw the story of the young man of Bethany clumsily based on the raising of Lazarus in the Gospel of John. Thus, he saw the Secret Mark narrative as derivative and denied that it could be either the source to the story of Lazarus or an independent parallel. Grant thought that Smith definitely had proved that the letter was written by Clement, [] but found in Secret Mark elements from each of the four canonical gospels, [j] [] and arrived at the conclusion that it was written after the first century.

    Like Smith, they mostly thought that the story was based on oral tradition , although they generally rejected his idea of an Aramaic proto-gospel.

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    The first scholar to publicly question the letter's authenticity was Quentin Quesnell — in Quesnell and others have argued that this fact supports the idea that the book never was part of the Mar Saba library, [] but was brought there from outside, by for example Smith, with the text already inscribed. Smith found almost books at his stay, [k] [] so the list was far from complete [] and the silence from incomplete catalogues cannot be used as arguments against the existence of a book at the time the catalogue was made, Smith argued.

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    Charles E. Brown advocates that Theodore instead is told to assure that the adulterated or forged Carpocratian gospel was not written by Mark, which would be partially true. Smith speculated that a letter of Clement could partly have survived the fire, and a monk could have copied it into the endpapers of the monastery's edition of the letters of Ignatius [b] in order to preserve it.

    Morton Smith objected to insinuations that he would have forged the letter by, for example, calling Quesnell's article [] an attack. Morton Smith summarized the situation in a article. After Smith's summary of the situation, other scholars did support Secret Markan priority.

    The allegations against Smith for having forged the Mar Saba manuscript became even more pronounced after his death in In , Andrew H.

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    In , Philip Jenkins drew attention to a novel by James H. Hunter entitled The Mystery of Mar Saba , that first appeared in and was popular at the time. Price , [] Francis Watson [] and Craig A. Evans [] developed the theory that Morton Smith would have been inspired by this novel to forge the letter. This assumption has been contested by among others Scott G. Pantuck find the alleged parallel between the Scotland Yard detective Lord Moreton's last name and Morton Smith's first name puzzling, since Morton Smith got his name long before the novel was written.

    Pantuck thinks they are too generic or too artful to be persuasive. The fact that, for many years, no other scholars besides Smith were known to have seen the manuscript contributed to the suspicions of forgery. This dissipated with the publication of color photographs in , [84] and the revelation in that Guy Stroumsa and several others had viewed the manuscript in Brown noted that he was in no position to do so.

    In Charles Hedrick expressed frustration over the stalemate in the academy over the text's authenticity, [36] in spite of the fact that the Clementine scholars in the main had accepted the authenticity of the letter. The debate intensified with the publication of three new books. Carlson published The Gospel Hoax [] in which he spells out his case that Morton Smith, himself, was both the author and the scribe of the Mar Saba manuscript.

    Yet these theories by Carlson have been, in their own turn, challenged by subsequent scholarly research, especially by Scott G. Brown in numerous articles. Madiotes actually was written by someone else and was an eighteenth-century hand unrelated to Clement's letter to Theodore; that Smith did not contribute that handwriting to a contemporary named M.

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    Madiotes M. In particular, on the subject of the handwriting, Roger Viklund in collaboration with Timo S. Brown [] and William V. In , extensive correspondence between Smith and his teacher and lifelong friend Gershom Scholem was published, where they for decades discuss Clement's letter to Theodore and Secret Mark.

    A number of scholars have argued that the salient elements of Secret Mark were themes of interest to Smith which he had studied before the discovery of the letter in This hypothesis has been contested mainly by Brown and Pantuck. First, they reject the idea that something sexual is even said to take place between Jesus and the young man in Secret Mark, [] [] and if that is the case, then there are no forbidden sexual relations in the Secret Mark story.

    One can even discover the essential content of it. What does Our Lady tell us in this warning in which She has given for our age on July 13, ? First of all we can establish four certain and objective facts concerning this Secret and which are going to enable us to advance with long strides in the uncovering of the Mystery.

    A first capital fact: We know the context of the Third Secret. Properly speaking, there is in effect only one Secret, revealed completely on July 13, Now of this composite entity at this moment, we know three parts of four. The Holy Father will consecrate Russia to Me and she will be converted and a period of peace will be granted to the world. Such is the first fact which is for us an important guidepost in order to allow us to proceed in the discovery of the content of the last Secret.