To the astonishment of historians in 2008, the Vatican announced it would be publishing 799 copies of the minutes of the trials against the Templars, Processus Contra Templarios (Papal Inquiry into the Trial of the Templars) which it planned to sell for about $8,000 (5,900 euros, 4,115 British pounds). The giant work would come in a soft leather case, with detailed reproductions of the original Latin documents on the Templars trials.
Known as the Chinon parchment, for the location in France where the trials were held, the document recorded why Pope Clement V dissolved the Templars and issued arrest warrants for all members. The small parchment had been discovered in the Vatican’s secret archives in 2001 by Professor Barbara Frale.
“I could not believe it when I found it,” she said. “The paper was put in the wrong archive in the seventeenth century.
“The document…reveals that the Templars had an initiation ceremony which involved ‘spitting on the cross,’ ‘denying Jesus,’ and kissing the lower back, navel and mouth of the man proposing them for membership. The Templars explained to Pope Clement that the initiation mimicked the humiliation that knights could suffer if they fell into the hands of the Saracens, while the kissing ceremony was a sign of their total obedience. The Pope concluded that the ritual was not truly blasphemous, as alleged by King Philip when he had the knights arrested. However, he was forced to dissolve the Order to keep peace with the French and prevent a schism in the church.
“This is proof that the Templars were not heretics,” said Professor Frale.
“The document contains the absolution Pope Clement V gave to the Grand Master of the Temple, Jacques de Molay, and to the other heads of the Order, after they ‘had shown to be repented’ and asked to be forgiven by the Church. After the formal abjuration, which is compelling for all those who were even only suspected of heretical crimes, the leading members of the Templar Order are reinstated in the Catholic Communion and readmitted to receive the sacraments. The document deals with the first phase of the trial of the Templars, when Pope Clement V was still convinced he might be able to guarantee the survival of the military-religious order and meet the apostolic need to remove the shame of excommunication from the warrior friars, caused by their previous denial of Jesus Christ when tortured by the French Inquisitor.
“As several contemporary sources confirm, the pope ascertained that Templars were involved in some serious forms of immorality and he planned a radical reform of the Order to subsequently merge it into one body with another military-religious order…. The Act of Chinon, a requirement to carry out the reform, remained however a dead letter. The French monarchy reacted by initiating a blackmail mechanism, which would have obliged Clement V to take a final decision during the Council of Vienna (1312). Unable to oppose the will of King, Phillip the Fair, who ordered the elimination of the Templars, the Pope heard the opinion of the Council Fathers and decided to abolish the Order…. Clement stated that this suffered decision did not amount to an act of heretic condemnation, which could not be reached on the basis of the various inquiries carried out in the years prior to the Council….
“According to the pontiff, the scandal aroused by the ‘shameful accusations’ against the Knights Templar (heresy, idolatry, homosexuality and obscene behavior) would have dissuaded anyone from wearing the Templar habit and on the other hand, a delay on a decision regarding these issues would produce the squandering of the great wealth the Christians in the Holy Land offered to the Templars, charged with the duty to help fight against the enemies of the Faith in the Holy Land. The attentive consideration of these dangers, together with the pressure of the French, convinced the Pope to abolish the Order of the Knights of the Temple.”
Pope Clement’s absolution was of no earthly value to de Molay. For the sins and crimes against God and the Church to which he confessed under torture, he was burned at the stake. Other Templars were also executed, and the Templar treasures were confiscated by King Phillip.
Following publication of the Chinon document, the London Daily Telegraph reported “that the Association of the Sovereign Order of the Temple of Christ had launched a court case in Spain, demanding that Pope Benedict ‘recognize’ the seizure of Templar assets worth [100 billion euros]. The Spanish-based group of Templars declared, ‘We are not trying to cause the economic collapse of the Roman Catholic Church, but to illustrate to the court the magnitude of the plot against our Order.’”
Of the revelations in the Chinon parchment Time magazine noted, “The notion of that much money, power and influence vanishing at a Papal pen stroke appears to have been too much for the mythic sensibility of the West, which wanted to believe that the Templars must somehow have survived, adapted, or been subsumed into another, even more secretive transnational group.
“Over the centuries, the allegedly still-extant order has been portrayed as malevolent, benign, heroic and occult. Time observed that “organizations all over the world, without any direct connection, have appropriated its name…Such homages should not obscure the fact that however much power they enjoy in the realm of fiction and fantasy, it almost certainly does not equal that which they once actually possessed—and then abruptly lost.”
Five centuries after Pope Clement V colluded with Phillip the Fair to wipe out the Templars, the Vatican archives received a declaration known as a papal “bull” (encyclical) issued by Pope Leo XIII that prohibited membership by Catholics in the Freemasons. Titled Humanum Genus, issued on April 20, 1884, it stated, “Let no man think that he may for any reason whatsoever join the Masonic sect, if he values his Catholic name and his eternal salvation as he ought to value them.” The Code of Canon Law, 1917 edition, in Canon 2335, declared, “Persons joining associations of the Masonic sect or any others of the same kind which plot against the Church and legitimate civil authorities contract ipso facto excommunication simply reserved to the Apostolic See.”
On July 18, 1974, Cardinal Franjo Šeper, Prefect of the Sacred Congregation for the Doctrine of the Faith, wrote a letter to the presidents of all the episcopal conferences, saying, “(1) the Holy See had repeatedly sought information from the bishops about contemporary Masonic activities directed against the Church; (2) there would be no new law on this matter, pending the revision of the Canon Law including Canon 2335, (3) all penal canons must be interpreted strictly, and (4) the express prohibition against Masonic membership by clerics, religious and members of secular institutes was to remain in force.’
“Many well-intentioned priests interpreted this letter…as allowing lay Catholics to become Masons if the local bishop found that the lodge in question was not actively plotting against the Catholic Church or the civil authorities. Since Canon 2335 was in force at that time, and remained in force until 1983, they should have realized that even Cardinal Šeper had no authority to allow lay Catholics to become Masons. Cardinal Šeper, on February 17, 1981, attempted to end the confusion with a formal declaration [that said] his original letter did not in any way change the force of the existing Canon 2335, and the stated canonical penalties were in no way abrogated….
“When the new Code came out in 1983, Canon 1374 stated, ‘A person who joins an association which plots against the Church is to be punished with a just penalty; one who promotes or takes office in such an association is to be punished with an interdict.’…
“Joseph Cardinal Ratzinger, then the new Prefect of the Congregation for the Doctrine of the Faith, and now Pope Benedict XVI, issued his Declaration on Masonic Associations…[that] states ‘the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enrolled in Masonic associations would be in a state of grave sin and could not receive Holy Communion.’”
“The Vatican expected most copies of the Chinon parchment to be purchased by specialized libraries at top universities and by leading medieval scholars. The Livi
ngston Masonic Library in New York may be the only Masonic-affiliated research facility to purchase a copy…. ‘We areaware that this purchase will raise some eyebrows, both within and outside the Masonic fraternity,’ noted Thomas M. Savini, director of the Livingston Masonic Library. ‘But the acquisition of this work coincides with our mission to collect, study and preserve the Masonic heritage. The Masonic heritage includes investigation into Freemasonry’s historical roots, but also the study of its inspirational roots, which include Rosicrucianism; the study of philosophy from the European Enlightenment; and study of the Knights Templar. This collection of documents is important not only to students of Freemasonry, but to medieval and religious scholars and historians as well. It is important that someone in the U.S. make this available, and the Library’s Board of Directors unanimously agreed that it should be us.’”
CHAPTER 3
Vatican Treasures
Standing on the left bank of the Tiber River in Rome, adjacent to the ancient Circus of Nero, where tradition holds that “St. Peter, the first pope and the apostle to whom Christ entrusted his ministry, was martyred in A.D. 67. The seat of the Holy See and the pope’s principal place of residence, it is the smallest independent state in the world.” But is it the richest?
“In A.D. 320–27, the emperor Constantine built a five-aisled basilica” on what is believed to be the site of St. Peter’s grave, “with a shrine in the apse of the church to mark the location of Peter’s tomb. By the fifteenth century, the building was in disrepair and more space was needed, and plans were made to repair and expand the church.” In the reign of Pope Julius II (1503–13), known as the Warrior Pope because he “donned armor to lead troops in defense of papal lands,” work was commenced on a tomb for Julius, an enormous freestanding monument designed by Michelangelo. Julius then decided to tear down the Constantinian basilica and rebuild St. Peter’s entirely.
“At the same time, Julius commissioned frescoes for the interior of the Vatican palace. He asked Raphael to paint four rooms for use as papal offices and reception spaces.” While Raphael worked, Michelangelo was painting the ceiling of the papal chapel known as the Cappella Sistina, or Sistine Chapel (1508–12). “Michelangelo painted the vault with scenes from the book of Genesis: the Creation of the world and of Adam and Eve, the Fall and Expulsion from the Garden of Eden, and God’s destruction of the world by the flood….
“In 1546, Michelangelo, now seventy-one years old, was named the architect of St. Peter’s and dismantled some construction” and began work on “the first great dome to be raised on a colonnade. Designed by Michelangelo, but not completed until after his death, it crowns the church.”
The geographical center of the Roman Catholic Church, the Vatican possesses many of the world’s most precious works of art, and it is believed by many to be the world’s wealthiest organization.
In a book on Vatican treasures, The Vatican Billions, Avro Manhattan noted, “The Catholic church is the biggest financial power, wealth accumulator and property owner in existence. She is a greater possessor of material riches than any other single institution, corporation, bank, giant trust, government or state of the whole globe. The pope, as the visible ruler of this immense amassment of wealth, is consequently the richest individual of the twentieth century. No one can realistically assess how much he is worth in terms of billions of dollars.”
According to the author, the Holy See maintained large investments with the Rothschilds of Britain, France and America, the Hambros Bank, and Credit Suisse in London and Zurich. In the United States, it has holdings with the Morgan Bank, the Chase-Manhattan Bank, First National Bank of New York, the Bankers Trust Company, and others. Among its investments are billions of shares in the most powerful international corporations. such as Gulf Oil, Shell, General Motors, General Electric, IBM, and others. A conservative estimate set the amount of investments at more than $500 million in the United States alone.
In a recent statement published in connection with a bond prospectus, the Boston archdiocese listed its assets at $635,891,004, which was 9.9 times its liabilities. This left a net worth of $571,704,953. “It is not difficult to discover the truly astonishing wealth of the church,” said Manhattan, “once we add the riches of the twenty-eight archdioceses and 122 dioceses of the U.S.A., some of which are even wealthier than that of Boston. Some idea of the real estate and other forms of wealth controlled by the Catholic Church may be gathered by the remark of a member of the New York Catholic Conference, that his church ‘probably ranks second only to the United States government in total annual purchase.’”
These statistics indicated that the Roman Catholic Church, once all its assets have been calculated, was the most formidable stockbroker in the world. The Holy See, independently of each successive pope, was increasingly orientated toward the United States. An article in The Wall Street Journal said that the Vatican’s financial deals in the United States alone were so big that very often it sold or bought gold in lots of a million or more dollars at one time.
The Vatican’s treasure of solid gold had been estimated by the United Nations World Magazine to amount to several billion dollars. A large bulk of this was stored in gold ingots with the U.S. Federal Reserve Bank, while banks in Switzerland and England held the rest. The wealth of the Vatican in the United States alone was greater than that of the five wealthiest giant corporations of the country.
But in 1987, Fortune magazine reported, “For all its splendor, the Vatican is nearly broke.” The article noted, “Having survived barbarian invasions, persecutions, countless plagues, and occasional schisms, the papacy now faces a modern-day problem: a deep financial squeeze. The costs of the Vatican’s growing bureaucracy far exceed its means.”
In the previous year, the Holy See took in $57.3 million from sources as diverse as fees for ceremonies; income from publications, newspaper ads, and the sale of videocassettes; and modest investment earnings of $18 million. With investments of some $500 million, the Vatican commanded fewer financial resources than many U.S. universities.
In the spring of 2008, the Vatican reported that its accountants had recorded a loss in its annual accounts for the first time in four years. The report said the Holy See lost nearly ten million euros after investing in dollars before the U.S. currency fell sharply against the euro. “And the hole in the budget would have been even worse,” said one source, “if the Church had not raised rents on its Rome properties, on which the Church does not pay property taxes to the Italian state.”
Rent hikes reportedly caused controversy in Rome where it was alleged that the Church had threatened to evict tenants who didn’t pay up. The loss was also attributed to poor performances by the Vatican’s media operations, which included a newspaper and radio station. They lost approximately fifteen million euros in the pervious year. In 2007, the Vatican reported an overall income of 236.7 million euros, while expenses totaled 245.8 million euros.
Much of the Vatican’s income comes from donations from church members around the world. American Catholics give about $80 million. Experts estimated that the Vatican’s total wealth in 2008 was in excess of five billion euros ($5 billion).
Exactly how much wealth the Vatican has in banks and stock portfolios is a matter of debate, and the Holy See does not say. But money and investments do not constitute the total measure of the wealth of Vatican City. The Holy See owns the world’s greatest collection of art treasures. In museums, public displays, private chambers, marble corridors, churches, chapels, and St. Peter’s Basilica can be found paintings, frescoes, drawings, sculptures, and stained-glass windows created by the world’s greatest artists through centuries from the years before Christ to today.
“The first collection of antiquities in the world was made by Popes Julius II, Leo X, Clement VII, Paul III, and Pius V. Among these were the Torso of Heracles, the Belvedere Apollo, and the Laocoön. Clement XIV’s activity in collecting antiquities was continued by Pius VI with such great success that their combi
ned collections…were united in one large museum…the Museo Pio-Clementino. It contains eleven separate rooms filled with celebrated antiquities.”
“The founding of the Vatican Museums can be traced back to 1503 when the newly-elected Pope Julius II della Rovere, placed a statue of Apollo in the internal courtyard of the Belvedere Palace built by Innocent VIII…. Scores of artifacts were added throughout the centuries and the collections were eventually reorganized under Benedict XIV (1740–1758) and Pope Clement XIII (1758–1769). They founded the Apostolic Library Museums: the Sacred (Museo Sacro, 1756) and Profane (Museo Profano, 1767). The Christian Museum, comprising finds from the catacombs that could not be conserved in situ, was founded by Pius IX in 1854 in the Lateran Palace and was moved to the Vatican Museums by Pope John XXIII. Pope Pius XI inaugurated in 1932…the Vatican Picture Gallery (the Pinacoteca).”
Much of the Vatican’s collection of treasures is open to the public in its many museums and within the Vatican in the form of art and sculpture. The most famous and popular are the ceilings of the Sistine Chapel, painted by Michelangelo, and his sculpture, the Pietà, depicting the Virgin Mary holding his crucified body, on display in the Pietà Chapel in St. Peter’s Basilica. Described by the Vatican as “probably the world’s most famous sculpture of a religious subject, it was carved when Michelangelo was twenty-four years old, and it is the only one he ever signed.
“With this magnificent statue Michelangelo has given us a highly spiritual and Christian view of human suffering,” noted a Vatican publication. “Artists before and after Michelangelo always depicted the Virgin with the dead Christ in her arms as grief stricken, almost on the verge of desperation. Michelangelo, on the other hand, created a highly supernatural feeling. As she holds Jesus’s lifeless body on her lap, the Virgin’s face emanates sweetness, serenity and a majestic acceptance of this immense sorrow, combined with her faith in the Redeemer. It seems almost as if Jesus is about to reawaken from a tranquil sleep and that after so much suffering and thorns, the rose of resurrection is about to bloom.”
Dark Mysteries of the Vatican Page 3